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UNITED STATES OF AMERICA. 



OUTLINES 



LITURGICS 



On the basis of. Harnack in Zockler's Handbuch der theolog- 

ischen Wissench often. Englished with additions 

from other sources, bv 



EDWARD T. HORN, D. D., 

AUTHOR OF "THE CHRISTIAN YEAR," "THE EVANGELICAL 
PASTOR," ETC. 



PUBLISHED FOR THE AUTHOR. 




PHILADELPHIA : 

LUTHERAN PUBLICATION SOCIETY. 






V 



V 1 1S 



Copyright, 1890. 

BY 

Edward T. Horn. 



CONTENTS. 



I. Definition of Liturgics 5-7 

II. The Nature and Essence of Christian Worship . . 8-15 

III. The Expression of Christian Worship. 

1. Its Relation to Art t 16-17 

2. Sacred Seasons I 7 -2 7 

3. Sacred Places 28-30 

IV. The Sacramental Acts in Christian Worship. 

1. The Communication of the Word 32-40 

2. The Holy Supper 40-54 

V. The Sacrificial Acts in Christian Worship. 

1. Acts of Confession, etc 55 _0 4 

2. The Church Prayer 64-77 

3. The Church Hymn 78-88 

(iii) 



IV CONTENTS. 

PAGE 

VI. History of the Development of the Christian 
Liturgy. 

i. The Apostolic Age . . . 89-92 

2. The Old Catholic Age 92-100 

3. The Canonico-Catholic Age 100-102 

4. The Roman Catholic Age 102-116 

5. The Reformatory Catholic Age , , . . . . . . 1 16-129 

VII. Matins and Vespers 130-136 

VIII. History and Literature of Liturgics. 

1. The History of the Science ... 137-142 

2. The Literature of the Subject 142-150 



I 

DEFINITION OF LITURGICS 



1 . What is meant by the Science of Liturgies ? 

Liturgies is that branch of theological science which 
treats first of the theory of Christian worship; and 
secondly, of its fixed forms. 

2. What is the derivation of the word Liturgy? 

The word is derived from the Greek letrovpyia, com- 
posed of m-ov or leirov — the same as 6y/i6atw — and ipyov, 
had its origin in the civil constitution of Athens, and 
denotes id quod publice agitur, therefore every public 
office in the service of the Commonwealth : elg rd fy/idcwv 
kpyafrcdat, munus publicum (see Suicer, Thesaur. Eccles- 
iast. s. v.) Even among the Greeks the word received 
a religious connotation in consequence of its use for 
the public spectacles, and therefore the Septuagint 
translates the Hebrew abodah by fairoipyta, inasmuch as 
in the Jewish State the worship of God was at the same 
time a theocratic public state service. Hence was de- 
rived the religious signification of the word in the New 
Testament. Accordingly, it is used of the Old Testa- 
ment priests' service (Luke i. 23; Heb t ix, 21; x. Il); 

(5) 



6 OUTLINES OF LlTURGlCS. 

of Christ (Heb. viii. 26); of the' angels (Heb. i. I, 14); 
of the Apostolic vocation (Phil. ii. 17; Rom. xv. 16); 
of continuance in the service of God (Acts xiii. 2); and 
of brotherly service (Phil. ii. 25, 30) especially by 
means of charitable gifts (Rom. xv. 27; 2 Cor. ix. 12). 

In the usus loquendi of the Church the word was 
employed exclusively of the divine service in worship, 
and denotes the whole body of acts which together 
make up the worship of the congregation. 

The expression came to us from Reformed France 
and England. Luther says (Walch xvi. 1200) in op- 
position to the Roman sacrificial theory, "This word 
denotes the performance of every office or service, be 
it secular or spiritual." 

3 . What is the sphere of Liturgies ? 

This derivation restricts the notion of the Liturgy 
and the scope of Liturgies to those acts of worship, 
which are the common acts of the whole body. Litur- 
gies therefore has to do only with the fixed parts of 
Christian worship, and with their proper order. 

To the sermon it merely assigns its place. 

" It has to do with the single acts of worship, so far 
as they are fixed by the ' Liturgy,' ' Service Book,' 
'Agenda,' or ' Hymn-Book;' and with the composition 
of them all into the whole of the Liturgy or Service." 

4. What names are given to the Liturgy ? 

The expression missas agere being customary in 
the ancient Church of the West, the word Agenda 



Definition of LiturgIcs 7 

\0ru1n) was early used as a designation of the service: 
so in the letter of Innocent I. to Bp. Decentius of 
Eugubium, A. D. 415 ; so in the acts of the Council 
of Carthage under Coelestin L, A. D. 424 (Can. 9); and 
in the rule of Benedict. This title, transferred to the 
book in which the formularies for all liturgical acts 
were contained (and also for those acts of Benediction 
which belong to Pastorale), became common espe- 
cially in the Lutheran Church from the Sixteenth 
Century, while in the Roman Church the name Rituale 
(with other names, such as Maratale, Obsequiale, Bene- 
diktwnale, Sacerdota/e), is more and more usual. 

5. Define the task of the Protestant LiUirgist. 

It is not the task of the Protestant student of Litur- 
gies merely to discover the present order and tradi- 
tional parts of Christian worship, that he may submit 
to them, nor has he to invent a service agreeable to 
the idea of Christian worship. He has simply to 
ascertain the service of the Church, which has been 
developed by its own inherent life, to try it by Holy 
Scripture and by history, to correct it where necessary 
upon these principles, and, where the occasion de- 
mands, to serve its further development on principles 
accordant with its idea and in harmony with its past 
history. 



II 



THE NATURE AND ESSENCE OF CHRISTIAN 
WORSHIP 



6. Define Christian Worship? 

It is a communion between God and those who 
worship Him. 

y. Was there no truth in the worship of heathen 
cults? 

There may have been subjective truth, but there 
was no objective truth. 

8. Was the worship of Judaism true and real ? 

It was, because God took part in it; but only when 
in the fulness of time God sent forth His Son, and 
thus founded the absolutely true religion, intended to 
be the religion of the whole world, was an absolutely 
true worship rendered possible to all. We are here 
speaking, of course, not of private devotion, but of 
common worship. 

9. Who then is the author of Christian worship ? 

It rests primarily on the person and work of Jesus 
(8) 



NATURE AND ESSENCE OF CHRISTIAN WORSHIP. 9 

Christ. In John iv. 24, He announces a new principle 
of worship, opposed to a dead, hypocritical, legal wor- 
ship, confined to a certain place. He was not, indeed, 
a lawgiver, who prescribed a ceremonial through 
which alone men participated in salvation, but the 
Church and its worship rest upon Him as its founda- 
tion. This foundation is fixed, enduring and unchange- 
able, but upon it Christian worship has developed 
itself by its own inherent life. 

10. Has the worship of the Christian Church no 
essential connection with the worship of the Old Testa- 
ment? 

On the one hand Roman teachers derive it from 
the worship of the temple; on the other, Vitringa (de 
Synagoga vetere) has endeavored to prove that the 
service of the ancient synagogue is its source. It has 
an historical connection with the Old Testament, but 
its development is separate and independent. The 
same acts of worship done in the temple or the syna- 
gogue, are different both in principle and in import* in 
Christian worship. (See Mosheim, Institut. Chris- 
tiana? Ma/ores, Helmstadt, 1739, p. 139 ss.) 

The endeavor to conform the Christian service to 
that of the temple, dates from the Second and Third 
centuries of the Christian era, was subsequent to the 
introduction of the Disciplina Arcani, and was favored 
by the increasing vogue of the ceremonio-legal con- 
ception of worship. (See Harnack, Christl. Gemeinde- 
gottesdienst, p. 3 ss. Also Kliefoth, Vol. I.) 



IO OUTLINES OF LITURGICS. 

11. Of what does Christian worship consist ? 

Of two elements, God's gift and man's self-offer- 
ing, or Sacrament and Sacrifice. " A Sacrament is a^ 
ceremony or work, in which God holds forth to us 
that which the promise connected with it offers. On 
the other hand, a sacrifice is a ceremony or work 
which we render to God, that we may bring honor to 
Him." [Apology, 252.) On the one hand, the con- 
gregation of believers enjoys inner union with Christ 
only through the audible and the visible Word, the 
Word and the Sacraments, and on the other hand, the 
congregation offers the adoration and prayer of a 
penitent, thanksgiving and praising heart, as the only 
sacrifice well pleasing to God (Ps. li. 16-19; R° m - 
xii. 1 ; Heb. xiii. 15). Therefore the Mass (or Holy 
Supper) is a " thankoffering, or a sacrifice of praise" 
(Apol. 265), a Eucharist. 

Again, worship is the unity of a personal and a 
common activity. In every respect it sees a reference 
to the whole body. The worshipper has what he has, 
not merely in God with others, but also from God 
through others, or through God for others. 

1 2. What is the universal form of Christian worship f 
As every act of the worship of the Old Testament 

rested on the typical offering for sin, so Christian wor- 
ship is based on the offering of Jesus Christ once for 
all. It celebrates and appropriates that complete and 
sufficient Atonement ; and also aims at the edification 
the worshipping congregation. 



NATURE AND ESSENCE OF CHRISTIAN WORSHIP. I I 

Christian worship is not simply a means to an end. 
Its object is not primarily missionary or symbolical. 
It is a real communion between God and His people. 

13. Is there not a contradiction between the two parts 
of this definition ? 

In celebrating the Atonement, it celebrates the prin- 
ciple of further effort (Phil. 3, 12 ss). The worshipping 
congregation is both justified by faith, and in process 
of sanctification. It is the Holy Church, yet is not yet 
subjectively holy and complete. Faith is at the same 
time rest in God and a striving towards God ; and, 
accordingly, the worship which corresponds to it cele- 
brates perfect redemption while it presses forward. 

14. How did the ancient Church reflect this fact in 
her service f 

By dividing it into the Missa C ate chum enorum (the 
Worship of the Learners), and the Missa Fidelium (the 
Worship of the Believers.) 

15. What are the necessary Factors of Christian Wor- 
ship ? 

1. The divine factor and the human, the sacramental 
and the sacrificial. 

2. The Universal Priesthood and the Office of the 
Ministry. 

3. The heart of worship and its utterance, or the 
contents and the form. 



12 OUTLINES OF LITURGICS. 

16. What is to be said of the mutual relations of the 
divine and human factors ? 

See Chemnitz, Exam. Cone. Trid. II., 275 ss. Quo 
sensu veteres liturgiam appellavit sacrificium, and Hof- 
ling, Die Lehre der Apostolischen Vater vom Opfer in 
Christl. Cidtus, 1841. Christian worship must admin- 
ister full and certain grace, not a grace which even 
in part has yet to be won; above all it must have 
Christ, as indeed the only and absolutely perfect 
mediator of grace, in its midst. Upon this certainty 
all depends ; witli it falls or stands, in it rests, all the 
truth and life of Cultus. It is the free gift of God 
which induces ' and renders possible ' the complete 
self-offering of the congregation, and enables it in 
praise and thanksgiving to present itself to God as a 
living sacrifice *of faith and love (1 Pet. ii. 5); see also 
Apology, 252. Thus in its fulness the worship of 
God is the union of the sacramental and the sacri- 
ficial elements, for it rests altogether on the atoning 
sacrifice of Christ, and is subjectively a self-offering of 
the congregation. 

1 7. What, of the relations of the Universal Priesthood 
to the office of the ministry? 

The worshipping congregation is not the whole body 
of seeming worshippers, but only the congregation of 
true believers, in virtue of their common priesthood 
and through the divinely-ordained office of the minis- 
try. Nor may we here forget that in the different 
Particular Churches must be the consciousness of the 



NATURE AND ESSENCE OF CHRISTIAN WORSHIP. I 3 

whole Church ; and in every local congregation the 
consciousness of the assembly of all believers. 
"Church, ministry and congregation, in their ordained 
co-operation, and according to the proper right ot 
every factor, this is the true evangelical hierarchy." 
Here is given the principle by which the relation to 
each other of the fixed and the free acts in Christian 
worship must be decided. 

1 8. What, of the relations of Contents and Form ? 

Christian worship cannot utter itself without sub- 
mitting to the conditions of Time and Place, nor 
without the use of sensible Means. Here is the oc- 
casion for Sacred Art. 

1 9. What are the Principles of Christian Worship ? 

It must be historical and free ; not ossified, nor ar- 
bitrary, nor yet subject to "taste." (i Cor. xiv. 36; 
Gal. v. 1, 13.) It must be common worship; not 
the separate act of a single congregation or of the 
ministry alone. (Acts ii. 42 ; I Cor. iii. 5.) 

It must be characterized by Order and Solemnity : 
excluding not only all disorder, but all that is sugges- 
tive of other spheres of life. (1 Cor. xiv. 33, 40.) 

Finally, it must be truthful ; that is, it must not only 
be real worship, not a mere form of it; but it must be 
a clear and intelligible and sufficient expression of that 
real worship. (John i. 17; xvii. 17; iv. 24; I Cor. 
xiv. 19.) 



14 OUTLINES OF LITURGICS. 

20. What are the Means of Christian Worship ? 

The audible Word in the vernacular, and Rites, or 
significant actions, for in these, as well as in words, 
spirit speaks to spirit. 

While in the Romish cultus the element of work 
predominates, and the Word, wrapped in a speech 
strange to the people, itself becomes merely a 
symbol, in Protestant cultus the use of the Word 
understood by all must predominate, for faith comes 
by hearing, and hearing by the word of God, and 
utters itself by the confession of the mouth. (Rom. x. 
10, 17.) 

Here we have to distinguish the homiletical y the 
free, from the liturgical, which must be fixed. For in 
the latter the minister speaks not as the free organ of 
the congregation, but as the fixed organ of the Church. 
As the presentation of a common worship it must 
have a corresponding form. This rule extends even 
to the manner of its delivery, which should be recita- 
tive,^ Augustine says (Co?if. x. 33) of Athanasius, 
" He made the reader speak with so slight an inflection 
of voice, that it was more like speaking than singing." 
While the homiletic utterance finds its appropriate 
form only in a free address, the nature of the liturgical 
utterance demands that- it be not freely spoken, but 
read from the Agenda. It is not the word of the 
minister, but of the Church. He must deliver it with 
force and emphasis indeed, with appreciation and 
earnestness, and even with signs of a certain measure 
of personal participation, yet not with signs of such 



NATURE AND ESSENCE OF CHRISTIAN WORSHIP. 1 5 

personal excitement as expresses itself in his own 
declaration and gesticulation. 

Under Rites we understand everything which in 
cultus accompanies the Word as symbolical action 
(e. g. the folding of hands in prayer, the lifting or im- 
position of hands in benediction). 



Ill 

THE EXPRESSION OF CHRISTIAN WORSHIP 



RELATION OF CHRISTIAN WORSHIP TO ART SACRED 

SEASONS SACRED PLACES. 

I. Christian Art. 

2 1 . Does the nature of Christian Worship allow the 
use of Art ? 

It does ; but it subjects Art, does not submit to it. 
Christian Art does not seek aesthetic ends, but aims at 
edification. 

22. What example has our Lord set us in this regard? 

His parables are works of art, and the two Sacra- 
ments connect Christian worship with nature. 

23. Did the Church accept this example? 

It was followed in the religious symbolism of the 
Ancient Church, and was acknowledged by the Re- 
formers. 

(16) 



THE EXPRESSION OF CHRISTIAN WORSHIP. \J 

24. What are the essential characteristics of Christian 
art? 

It must be marked by Veracity, Fidelity to History, 
Intelligibility , Simplicity, and Dignity. 

25. Wherein does it differ from other Art? 

Its law is not Beauty, but Holiness. It does not ac- 
knowledge the ideals of human art ; it seeks not to 
please itself, but is consecrated. 

26. Does Christian Worship make equal use of all the 
arts? 

No: first come the arts of speech, namely, Eloquence, 
Poetry, Song, and Music. Next comes Architecture, 
then Painting, and finally Sculpture. 



II. Sacred Seasons. 

27. Does Christian Worship acknowledge a difference 
of times and seasons ? 

The Christian religion holds no time to be in itself 
holy. But this does not require that there should be 
no distinction of time in the Christian Church ; and 
while such a distinction does not belong to the order 
of salvation, it is neither unnecessary nor arbitrary. 
Though to the believer all time is sacred and every 
place is holy, the congregation can come together 
only at one time and in one place. 



1 8 OUTLINES OF LITURGICS. 

28. Is the distinction of times acknowledged by the 
Church merely a device for the sake of convenience ? 

No ; it is the legitimate outcome of the life of the 

Church. Her faith and her life have taken form in 

time and made for her a sacred week and a sacred 
year. 

29. What may be said of the observance of the Lord's 
Day? 

It is not a transference of the observance of the Old 
Testament Sabbath to the first day of the week. It is 
an institution of the Church, free but not wilful, which 
gives expression to the all-important significance of 
the Resurrection of our Lord. Traces of the observ- 
ance of it are to be found in the New Testament (Acts 
xx. 7 ; 1 Cor. xvi. 2 ; Rev. i. 10). It has the witness 
of Pliny (Ep. x. 96), and of Barnabas and Ignatius. It 
was a joyous day (Barnabas c. 15), wherefore they 
neither fasted, nor in prayer did they kneel on this 
day (Tertullian de cor on. mil. c. 3). All authorities up 
to the time of Leo and Gregory the Great refer the 
observance of this day especially to the Resurrection 
of Christ, and, in the second place, to the outpouring 
of the Holy Ghost. Justin Martyr (Ap. i. 67), says, 
" Sunday is the day on which we all hold one common 
assembly, because it is the first day, on which God, 
having wrought a change in the darkness and matter, 
made the world, and Jesus Christ our Saviour on the 
same day rose from the dead." The observance of 
this day was not fixed by legal enactment until the 



THE EXPRESSION OF CHRISTIAN WORSHIP. 1 9 

Middle Ages. Against this the Reformation reacted 
and established the principle of freedom and fidelity to 
history (Augsburg Confession, xxviii ; Chemnitz, Ex- 
amen Cone. Trid. iv. 211 ff). But in the Seventeenth 
Century the English view of a transference of the Old 
Testament Sabbath to the New Testament Sunday, 
found general acceptance even in Germany. It was 
opposed by some (Fecht 1688; Stryk 1702), but had 
for its champions theologians of the highest repute 
(Spener, Buddaeus, Walch and others). Others (such 
as Mosheim, Bingham, Baumgarten), while they de- 
nied that transference, claimed for the observance of 
Sunday an Apostolic origin. The controversy was no 
longer interesting in the age of Rationalism, which did 
not believe the Resurrection of Christ. In modern 
times the view of the Reformers and the Early Church 
is generally accepted. 

30. Describe the observance of the Christian week f 

Inasmuch as the whole life of a Christian ought to 
be a worship of God, the whole week is sacred. 
Every day was called a feria. Hence very early 
(Hermas, Pastor III. 5,1; Tertullian, de or at., c. 25 ; 
de jejuniis, c. 10; Cyprian de orat. Dotn. s. fine) arose 
Hours of Prayer. Originally there were three daily, 
Terce, Sext, Nones. Chrysostom and Jerome men- 
tion four, adding Vespers. Cassian mentions six, three 
at night and three in the day. In the Rule of Bene- 
dict of Nursia seven or eight were counted. (Ps. cxix. 
164.) As early as in the Teaching of the Twelve 



20 OUTLINES OF LITURGICS. 

Apostles, 8, I, and Hermas, we find weekly days of 
prayer (stationes ferice quarta et sexto), Wednesday 
and Friday, which, in contradistinction from the day 
of the Lord's resurrection, as memorials of His be- 
trayal and death, were days of penitence and fasting. 
So every day and every week became symbolical, and 
published the work of salvation. A much later and 
specifically Roman institution (see Leo, Serm. 8, de 
jejmiiis), resting upon a decline from ancient earnest- 
ness and from the idea of the Christian arrangement 
of time, were the Quatember fasts, the quatnor Tempora, 
the Ember-days. They were also retained in the 
Lutheran Church for a long time, and still are ob- 
served in the English Episcopal Church. See Klie- 
foth,VI. ii$ %. 

31. Give a general description of the Christian 
Year? 

Its centre is the celebration of the death and resur- 
rection of our Lord, from which the whole organism 
of Festivals and Sundays, memorial and casual days, 
takes shape. On the basis of Easter and Pentecost 
the Church Year embraces the whole work of re- 
demption in its fundamental act, continued operation, 
and final completion. The foundation and finial is 
Christ in His humiliation and exaltation (Phil. ii. 6 ff.) 
as this is shown in Christmas, Easter and Pentecost, 
with their antecedent and subsequent observances. 
Some have found in the course of nature an adequate 
explanation of the Christian Year (Strauss, Das ev. 



THE EXPRESSION OF CHRISTIAN WORSHIP. 21 

Kirchcnjalir, 1850), but its historical basis are not 
dogmas, but facts in the life of our Lord. 

32. Give a more particular description of the Chris- 
tian Year. 

EASTER. 

Until the Fifth Century, Easter was the beginning of 
the church year (Eusebius, History, vii. 32; Ambrose, 
de Mysteriis, c. 2). Its origin is lost in the time of the 
Apostles. As early as 160 there were controversies 
between Anicetus of Rome and Polycarp of Smyrna, 
about the time of its observance. In Rome it was 
always celebrated on a Sunday, and in Asia Minor 
always on the 14th of Nisan, at the same time with 
the Passover of the Jews, whether that was a week- 
day or not. Under Victor of Rome and Polykrates 
of Ephesus (about 196), this controversy threatened 
a schism, which was prevented by the mediation of 
Irenaeus (Eusebius, Hist., v. 24 ; Augsburg Confes- 
sion, xxvi; Apology, 161 ss.). In the Council of Nicsea, 
325, it was resolved that Easter should always be cel- 
ebrated on the Sunday after the Spring Full Moon. 
At a later period the strict astronomical reckoning and 
the common mode of reckoning again led to a diver- 
gence of the two halves of the church, (see Piper, 
History of the Festival of Easter since the Reformation, 
Berlin, 1845.) In the ancient Church the feast began 
with the Easter Vigils, the night before, lasting till 
morning. This was a solemn time for Baptism. The 
feast continued until the following Sunday, which 



22 OUTLINES OF LITURGICS. 

was called the Dominica in albis, because then those 
who had just been baptized wore their white garments 
for the last time. 

LENT, HOLY WEEK, GOOD FRIDAY. 

The festival of the Resurrection was preceded by the 
sad celebration of our Lord's death, which at first ex- 
tended over eight days, but afterwards, after the 
analogy of our Lord's temptation (Matt. iv. i-ll), and 
the forty years' pilgrimage of the Israelites, was ex- 
tended to forty days, and closed with the Great or 
Black week, called the Holy Week or Week of the 
Passion. The first day of it was Palm Sunday. 
Thursday commemorated the Holy Supper. Friday 
was a day of fasting. The Roman church forbids 
fasting on Sundays, and therefore begins its forty days' 
fast on Ash Wednesday ; but the Greek church, which 
forbids fasting on Saturday too, begins earlier. 

FROM EASTER TO WHITSUNDAY. 

All the days between Easter and Pentecost have the 
rights of a Sunday (Tertullian, de idolatria y c. 14; 
Augustine, Ep. y 119). The fortieth day has been kept 
as Ascension Day since the Fourth Century [Apostolic 
Constitutions, v. 19, 20 ; viii. 33). The Sunday after is a 
preparation for Pentecost, the day of the outpouring of 
the Holy Spirit and of the foundation of the Christian 
Church. (Augustine, Ep., 118, ad Januarium) Its 
Vigil was a solemn baptismal season, and marked the 
end of Eastertide. The Octave of Pentecost, as early 



THE EXPRESSION OF CHRISTIAN WORSHIP. 23 

as the time of Chrysostom, was kept by the Greek 
Church as All Saints' Day, or rather as the day of All 
Martyrs, while in the Roman Church, subsequently to 
the Fourteenth Century (under Pope John XXII.), it 
was kept as a festival of the Holy Trinity. In the 
West, from the Ninth Century, All Saints' Day was 
kept on November 1st. 

EPIPHANY CHRISTMAS. 

The ancient Christians did not lay much stress on 
the birthday of our Lord, but upon the fact that Christ, 
Very God, in truth and reality became Man. The 
classical expression for this is sTrc<pdveta, Tit. ii. 1 1 ; 
iii. 4; 2 Tim. i. 10; I John iv. 9. Accordingly, as 
early as the time of Clement of Alexandria, Epiphany 
(January 6) was observed in the Orient as the festival 
of our Lord's Baptism, and also included the Birth of 
Christ. Until the time of Chrysostom it was the open- 
ing feast of the Christian cycle. The Catacombs show 
that in the West the sixth day of January was early 
connected with the Wise Men from the East, the First 
fruits of the Gentiles (Augustine, Sermo 203), or with 
the First Miracle at Cana. The Birth of our Lord 
was celebrated on December 25, and a beginning was 
made of a chronological series of events from the 
youth of our Lord until His twelfth year. Rome, 
unable to change the Nicene decree concerning Easter, 
was the more inclined to urge her Christmas upon the 
East (under Theodosius the Great). After the time of 
Origen it begins to make its way there. It was a tes- 



24 OUTLINES OF LITURGICS. 

timony against the Arians, and agreed with the Ni- 
cene Creed. It was approved by Chrysostom (see his 
Christmas sermon in the year 386). 

NEW YEAR — CIRCUMCISION. 

The octave of Christmas (Jan. 1st) long was kept as 
a fast contra gentilitatem, a protest against heathen ex- 
cesses (Tertullian de idolatria, c. 14, Augustine Horn. 
inPs. p8.) From the Seventh Century it was observed 
as the Day of the Circumcision of Christ (see the Sacra- 
mentary of Gregory the Great). 

OCTAVES. 

In general, however, the Octave in the Roman use 
denotes the eight days' celebration of certain great 
feasts, especially the observance of the eighth day, a 
practice derived from the custom of the Israelites 
(Deut. xvi. 3; Philo de Septenario etfestis, in Frankfort 
ed., p. 1 191). 

ADVENT. 

We first meet with Advent, afterwards the beginning 
of the Church Year of the West, among the Nestorians. 
Then it appears among the Greeks, beginning on St. 
Philip's day, and is kept as a less strict season of fast- 
ing and penitence. In the West, especially from the 
time of Gregory the Great, it begins on the fourth 
Sunday before Christmas, and is not only a preparation 
for Christmas, but, as the pericopes for the first three 
Sundays show, an introduction to the whole Church 
Year. 



THE EXPRESSION OF CHRISTIAN WORSHIP. 25 

EASTERN AND WESTERN USAGES. 

The Greek Eastern Church has not developed the 
Church Year. She merely divides and names the Sun- 
days after the four Evangelists, beginning in Eastertide 
with John, and following with Matthew, Mark and 
Luke (in the Armenian church, Mark, Matthew and 
Luke), in so-called lectiones continues. The Western 
Church on the other hand has an elaborate Church 
Year, and in her pericopes {lectiones selectee or proprice) 
at Easter begins with John, lets Luke follow, then 
until Advent Matthew, and scarcely makes any use of 
Mark, while in Christmas- and Epiphany-tide there are 
especial gospels. 

MEMORIAL DAYS, SUNDAYS AFTER TRINITY. 

In accordance with Heb. xiii. 7, days commemorat- 
ing persons and events belonging to the life of the 
Church, were early added to the Church Year. The 
original idea of these days was a true and right one. 
In the pre-Carolingian period the Sundays even were 
arranged in groups around such days. All the Sun- 
days were not called Sundays after Pentecost, or, as 
after the Fourteenth Century, Sundays after Trinity; 
but there were at most only five such. Then came 
Sundays after Peter and Paul's day (June 29th), after 
St. Lawrence (Aug. 10th), and after Cyprian's or St. 
Michael's (Sept. 26th and 29th). These symbolized 
the principal phases in the history of the Church: its 
foundation and extension; its development and con- 



26 OUTLINES OF LITURGICS. 

flict; its future and completion, both as a whole, and 
in the case of each. (See the Calendaries of Fronto, 
of Martene, the Liturgikon of Pamelius, and the ap- 
pendix of Ranke's Ferikopensystem)) 

APOCRYPHAL FEASTS. 

In the Middle Ages the historico-dogmatic princi- 
ple of the development of the Church Year gave place 
to a fantastic and mythical motive. The Church in- 
stituted festivals which offended against sound doc- 
trine and were based on superstitious legends {Corpus 
Christi day, 1264: for its liturgy see Binterim, Denk- 
wiirdigkeiten, v. 1, 279 ff. ; Feast of the Lance and 
Nails of Christ, and others), and overloaded the year 
with apocryphal days of Mary, Peter, and the Saints. 
In 172 1 Innocent XIII. instituted on the second Sun- 
day after Epiphany an especial festival of the Name 
of Jesus. 

THE REFORMATION. 

But while the strict Reformed Church went to the 
opposite extreme and virtually gave up the historical 
Church Year (Conf He/vet., c. 27), the Lutheran 
Church took a radically different position. It ac- 
cepted the traditional distinction between the Semestre 
Domini and the Semestre Ecclesice. Chemnitz [Ex- 
amen, iv. 218) censures those pastors who neglect 
the significance of the Church Year. But in accord- 
ance with His Word, the Lutheran Church distin- 
guished between those festivals which the Lord God 



THE EXPRESSION OF CHRISTIAN WORSHIP. 2J 

had prepared for His Church in the great events of 
the history of Redemption, and the memorial days 
which she had made for herself out of the chief epochs 
of her history. She tried the traditional Church Year 
by the canon of Holy Scripture, rejected all the 
pseudo-festivals, declared against mere outward fasts, 
and disburdened herself of the great mass of saints' 
days. Thus only the great festivals, with those days 
of Mary which are founded on Scripture, remained ; 
and of the memorial days, the day of John the Baptist, 
and the Apostles' days without the legends, the days 
of SS. Stephen and Lawrence as commemorative of 
the martyrs of the Church, and the day of the Arch- 
angel Michael as a representative of the triumphant 
Church, with which in some Lutheran State churches, 
as in the English Episcopal Church, All Saints Day 
is kept in an evangelical sense. Some Kirchenord- 
nungen retain also the day of Mary Magdalen, the 
first messenger of the Easter Gospel, for the sake of 
Matt. xxvi. 13. Reformation Day was added very 
early (Saxo?t Visitation Articles, 1538). To the tradi- 
tional Harvest Festival and Kirchweih were added 
School festivals, National commemorations, and latterly 
Penitential Days. In our own century the Commemo- 
ration of the Dead has been added, and has been put 
at the close of the Church Year. The four last 
Sundays of the Church Year should be retained be- 
cause of their reference to the last things, and what- 
ever shortening of the year is necessary, should be 
made before the 24th Sunday after Trinity. 



28 OUTLINES OF LITURGICS. 



III. Holy Places. 

33. Is one place holier than a?iother in the Christian 
Church ? 

Christianity needs not temples built with hands 
(Acts xvii. 24, 25), nor has it a great central sanctuary 
like the Temple at Jerusalem; for the hearts of believ- 
ers are God's sanctuary, and their bodies His temple 
(Rom. xii. 1, Eph. ii. 19 ss, I Peter ii. 5; cf. Origen c. 
Cels. viii. 19). Yet the Christian congregation needs 
a place of assembly, and in it seeks to utter its own 
spirit. In it, it will not be satisfied merely with what 
is useful and necessary, but, as history shows, it will 
shape the place according to its own fundamental 
idea. 

34. How early were special places set apart for the 
worship of the Church ? 

In the time of the Apostles (Acts ii. 46), and even 
in the beginning of the Old-Catholic Age, the assem- 
blies of worship were held in private houses (Origen, c. 
Cels. vii. and viii.), but since the time of Tertullian (de 
idolatria, c. 7, de pudicitia c. 4, Apostolic Constitutions 
ii. 57) we see special buildings devoted to this pur- 
pose, whose interior corresponded with the arrange- 
ment of the congregation into clergy, believers and 
catechumens, while the narthex was set apart for the 
penitents. (See San Clemente at Rome.) 

Not till the time of Constantine the Great and his 



THE EXPRESSION OF CHRISTIAN WORSHIP. 29 

mother Helena did they proceed to elaborate the out- 
side of the churches. (See Eusebius on the church at 
Tyre, Vita Const, iii. 33, and Hist. x. 4 ; on others of 
the sort, Vita Const, iii. 41 ss., 50 ss.; Tobler, Bethle- 
hem, 1849; cf. his Golgotha, 185 1). 

In the Fifth Century the niche in the extreme end of 
the old basilica, the apse, in which was not the altar 
but the seat of the bishop, began to be adorned with 
mosaics on a golden ground. (See Letter of Paul- 
inus of Nola to Sulpicius Severus ; Augustine, Ep. ad 
Maximinum, c. 23 ; Augusti, Beitrdge z. Christl. Kunst- 
geschichte, 184 1, p. 146 ss.) But even Chrysostom 
makes the complaint that while of old the houses were 
churches, now the church has become a house. 

3 5 . Name four periods of Ecclesiastical A rchitecture ? 

1. The late Roman, or Old Italian Basilica. (For 
its origin see Hobh ii. 274 ss.). 

2. The Byzantine dome. 

3. The Romanic arch. 

4. The Germanic or so-called Gothic pointed arch. 

36. Has the Evangelical Church developed a new 
style of Architecture ? 

No, for it is not a new church. But in spacious- 
ness, acoustic properties and ornaments, its edifices 
must answer their purpose. At the same time, they 
ought to answer to their idea in simplicity and 
thoroughness of construction. They ought to be 



30 OUTLINES OF LITURGICS. 

exalted above ordinary buildings. (See the article on 
Christliche Bankunst in Herzog, and also the sound 
principles which the Dresden Conference on the 
Architecture of Churches in 1856 adopted. Also 
Meurer.) 



IV 



THE SACRAMENTAL ACTS IN CHRISTIAN 
WORSHIP 



1. THE COMMUNICATION OF THE WORD LECTIONS AND 

LECTIONARIES THE SERMON THE ABSOLUTION 

THE BENEDICTION. 

2. THE HOLY SUPPER ITS LITURGICAL CHARACTER 

ITS REQUISITES ITS LITURGY. 

37. Which are the Sacramental Acts of Christian 
Cnltus f 

The communication of the Word of God and the 
Administration of the Holy Supper. 

38. Which are the Sacrificial Acts ? 
Confession and Prayer. 

39. What is the relation of these elements to each 
other ? 

Confession and Prayer depend upon a right admin- 

(30 



32 OUTLINES OF LITURGICS. 

istration and use of the Word of God and the Holy 
Supper. 



I. The Communication of the Word. 

40. What is the place of God's Word in Worship ? 

Luther says (22: 42), "In all the world nothing is 
more holy than the Word of God ; for the Sacrament 
itself is made and blessed and hallowed through God's 
Word, and thereby all of us are spiritually born again 
and consecrated to be Christians." 

41. Hozv is expression given to the central signifi- 
cance of the Word? 

In the liturgical lection (Lessons, Pericope, Epistle, 
and Gospel). This formed an essential constituent of 
Christian worship from the beginning. It is the regu- 
lative principle of the whole Service. All other parts 
of the Service are arranged in accordance with it. 

42. What general rides may be deduced from this 
significance of the liturgical lection ? 

1. The lessons from the Word of God ought to be 
in the vernacular. 

2. The lections of a whole year ought to embrace 
the chief points of the whole History of Redemption. 

3. Therefore, inasmuch as we seek not the letter of 
the Scriptures but their essential contents, a selection 
from the Scriptures is necessary. The Christian con- 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 33 

gregation needs a normal selection from the divine 
Word, a comes, containing the essence of the written 
Word and making the assimilation of it possible. 

43. What was the practice of the ancient Church in 
this regard ? 

The riches of their use of the Word of God puts the 
present practice to shame. The avd-yvuaig (i Tim. iv. 
13) originally grew out of the custom of the syna- 
gogue, the use of the Paraschen (the continuous read- 
ing of the Pentateuch) and the Haphtaren (selections 
from the historical and prophetical Scriptures), Acts 
xiii. 15, xv. 21 (Cf. Zunz, Die Gottesdienstlichen 
Vortr'dge der Juden, Berlin, 1832; Edersheim, Life and 
Times of fesus the Messiah; Westcott). To this was 
early joined the reading of the Scriptures of the 
New Testament (1 Thess. v. 27, Col. iv. 16) ; and in- 
deed upon this anagnosis the collection of the New 
Testament Canon was founded (Muratori, in ecclesia 
legi). At first there was a fourfold lection — the Law, 
the Prophets, the Gospel, and the Apostles (Justin, 
Apology, i, c. 67 ; more distinctly Tertullian, De pre- 
script., c. 36 ; de anima, c. 9 ; Cyprian, Epist. xxiv, 33 ; 
Apostolic Constitutions, ii, 39, 57. Tertullian de pre- 
script., c. 44, mentions the lector. So does Cyprian, 
Ep. xxxiii.). Everywhere the lectio continua ruled, 
and was fixed by the Bishop. 

This practice was altered by the gradual develop- 
ment of the order of festivals. According to Origen 
(Opp. ii., 851), the book of Job was read in Holy 



34 OUTLINES OF LITURGICS. 

Week. But in the Orient the general biblical con- 
tinued to be the ruling principle ; they were bound to 
the Canon of Scripture. The West cared more for 
the contents of the Scriptures than for their order; 
appropriate selections were made from the Canon. 
All the Western lectionaries will show that this did not 
cause the Western Church to be any more sparing in 
the impartation of the Word of God, although she 
rightly had no lection from the Law, but limited her- 
self to a threefold lection — from the Prophets, the Gos- 
pels and the Epistles. 

44.' Name the principal Lectioiiaries of the Western 
Church. 

The Old Milan or Ambrosian, the Mozarabic and 
the Gallican. The third is distinguished by the ap- 
propriateness and comprehensiveness of its selection. 
But even it must yield to the Roman Order of the 
Mass introduced under Charlemagne. The Comes be- 
longing to this, whose beginnings go back even to 
Jerome (see Ranke, p. 258 ss.), reached its completion 
in all essentials under Gregory the Great. This book 
has a series of Gospels and Epistles, in the order of 
the books of the Bible, except that Luke precedes the 
other Synoptics. In Lent, and the Fifty Days between 
Easter and Whitsunday, lessons are provided for every 
day, and in every, other week of the year for every 
Sunday, Wednesday and Friday. Through the influ- 
ence of the Homiliarium of Charlemagne, the Gospels 
for the Sundays, except in a few instances, passed into 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 35 

the life of the congregations in the Middle Ages. And 
they also had, especially in the cloisters after Benedict 
of Nursia, the lections of the Hours. These were con- 
contained in the Breviary, while the Massbook, con- 
taining the lessons for the whole year, was called the 
Plenarinm. See Gerbert, Monumenta vet. liturg. Ale- 
maun, ii., 179; Bingham, xiii. 9. 

45. Did the Reformation accept this lectionary ? 

In his German Mass of 1526, Luther declared for 
the retention of the old Gospels and Epistles on prac- 
tical grounds. At the same time he urged the lectio 
contimia on Sunday afternoons. To these he assigned 
the Old Testament. And to the week days, he (not 
happily) gave on Wednesday the Gospel of Matthew, 
on Thursday and Friday the Epistles, and on Satur- 
day the Gospel of John, while Monday and Tuesday 
he set apart for the Catechism. 

In the acceptance of the pericopes Luther was fol- 
lowed by the majority of Lutheran Churches. In the 
Formula Misscz, 1523, he had advised the choice of 
better Epistles and Gospels ; and the Prussian Landes- 
ordnung, 1525, Brandenburg-Nurnberg, 1533, Meck- 
lenburg, 1540, and Pfalz-Neuberg, 1543, preferred the 
Lectio Contimia in the Sunday Service. But churches 
which omitted the pericopes afterwards restored them. 
Luther also amended the Lectionary by completing 
the Selections for the Sundays after Trinity. 

The Anglican Church, under Cranmer's leadership, 
proceeded very conservatively, retaining not only the 



36 OUTLINES OF LITURGICS. 

old pericopes, but also the lections of the hours for 
Matins and Vespers (Ranke, Herzog, PRE 2 xi. 482). 

On the other hand, Spener declared against the 
monarchy of the old pericopes, because he did not 
appreciate the significance of the biblical lection. 

It modern times it has rightly been resolved to 
keep the pericopes. They are to be retained not 
merely as a practical necessity, but because the Gospel- 
lessons are nearly all well-chosen. 

46. May the Pericopes be revised? 

Harnack advises the change of some of the Gospel- 
lessons, and more of the Epistles. They should be 
supplemented by a series of selections from the Old 
Testament for use in the restored Matins and Vespers. 
There should be additional pericopes for the sermon, 
chosen in accordance with the principle of the Church 
Year, and in close connection with the old series. 

47. Mention new collections of Pericopes which have 
been published. 

The Wiirtemberg, the Rhein-Prussian (by Nitzsch, 
Bonn, 1846), the Hannoverian (1875) and Ranke's (at 
the close of his work on the pericopes). 

48. What other Tables .of Lessons or Lection aries 
should be mentioned ? 

Bunsen's {Gesarigbuch, Hamburg, 1846), Loehe's 
[Hans, Schul, und Kirchen-buch, vol. 2); Niemann, 
Denkschrift der bibl. Vorlesimgen, nebst Entwurf ernes 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 7>7 

Lektionars, Hannover, 1869; New Lectionary pub- 
lished by the Consistory in Hannover, 1875 ; Lection- 
ary in Mecklenburg Cantionale, 1875 (contained in the 
Common Service) \ Book of Common Prayer ; Book 
Annexed, 1885 ; Allgemeines Gebetbuch, Leipzig, 1884. 

49. Is the Word of God imparted in Christian Wor- 
ship only through the liturgical lection ? 

It is imparted also through the Sermon, the Abso- 
lution, and the Benediction. 

50. How is the Word of God imparted through the 
Sermon ? 

The written Word is the basis of the Sermon and 
controls it. In it the Christian congregation shows that 
it has appropriated by faith the essential contents of 
the Scriptures. Luther said, " Where God's Word is 
not preached, it were better that there were not sing- 
ing, or reading, or assembly. The greatest and the 
principal part of the worship of God is the preaching 
and teaching His Word (22: 153 ss).'* Though the 
Sermon is in part derived from other sources, for in- 
stance from the churchly faith and conversation of the 
people of God, and from the personality of the 
preacher, the Scriptures are its quickening soul and di- 
recting norm. In the former relation the Sermon is 
sacrificial in its nature (o/^W), but in the latter it is sac- 
ramental (nypvy/ia), because it is the declaration of the 
sin-forgiving, life-giving grace of God in Christ. Both 

together make it an avayyiMieiv, diddcueiv, and dia/uaprvpevOai 



38 OUTLINES OF LITURGICS. 

(Acts xx. 20,21): a living unity and most thorough 
mutual interpenetration of God's Word and the word of 
the people of God and the utterance of a personal ex- 
perience. But, reduced to its kernel, the sermon is the 
absolution, and this gives it its sacramental character. 
Luther says (xiii. 1 199): " Now this (John xx. 22, 23) 
is not to be understood as referring to the absolution 
only, but the Lord here takes the whole office of the 
Preacher at once, that the forgiveness of sins shall be 
announced and given in the Sermon and in the Holy 
Sacraments." (See also Apology 171, and the Kir- 
chenordnungen. Stip, Beleuchtung der Gesangbuchs- 
bessemng, Hamburg, 1842, pp. 109 ss.) 

5 1 . What was the place of the Sermon in the Service ? 

Originally in close connection with the Lections. 
Its character was somewhat modified by the time of 
Cyprian and Augustine by its place in the Missa Cate- 
chumenorum: on the one hand it was of a missionary 
character, and on the other it only hinted at what 
were considered mysteries. As early as Isidore of 
Spain the Sermon, in consequence of the develop- 
ment of the sacrificial theory of the Mass and the 
consolidation of the two parts of the service, had 
dropped out of the Mass. So, also, though usual in 
the time of Leo the Great, it gradually lost its place in 
the Roman Mass. Charlemagne endeavored to com- 
pel the delivery of sermons in the language of the 
people, and in this he was seconded by Councils of the 
Church; but in spite of all effort, the Sermon did not 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 39 

regain its place as an essential part of the Liturgy of 
the Holy Supper. 

At the Reformation there was some vacillation as to 
the place of the Sermon, while there was consent as to 
the necessity of it. In his Formula Misses, 1523, 
Luther was not unwilling to have the Sermon precede 
the whole service, and this course was adopted by the 
Prussian Landesordnung, 1525 ; so Brenz's concept for 
Schwabisch-Hall, 1526, has it, while his later service 
for that city (1543) puts it after the whole service; but 
finally the typical Lutheran liturgies agreed in giving 
the Sermon its appropriate place after the Creed in 
connection with the Lections (as Luther in his Ger- 
man Mass, 1526). The Sermon was formally intro- 
duced with the Apostolic votum, a prayer, the Lord's 
Prayer, and sometimes a hymn. 

52. How is the Word of God imparted in the Abso- 
lution ? 

The minister gives it not as a judge, nor merely as 
a brother, but as a minister of God. He does not 
merely tell of the Gospel, but he gives the forgiveness 
of sins. It is " not the voice of the man present there, 
but the Word of God, who forgives sins; for it is said 
in God's place and at God's command." (Augsburg 
Confession , xxv.) 

53. And how in the Benediction? 

The Benediction is not the mere utterance of a pious 
wish; it offers grace (Num. vi. 27), though, like the 



40 OUTLINES OF LITURGICS. 

Absolution, it cannot be received unto salvation with- 
out faith. " They are not wish-blessings, but are actual 
benedictions, wherewith such good things are handed 
and given to us." Luther II., 436. See also 34: 22, 
and his Exposition of the Mosaic Benediction, 36: 156. 



II. The Distribution of the Holy Supper. 

54. What is the liturgical character of the Holy 
Supper? 

In 1 Cor. xi. 20, it is called the Lord's Supper, and 
1 Cor. x. 21, the Lord's Table. It is also called the 
Eucharist, because " We laud and thank God for such 
a comforting, rich and blessed Testament." (Luther 
x. 1 6 10.) It unites us with Christ both in body and 
soul. St. Ignatius (Ep. ad Eph., 20) calls it "the 
Medicine of Immortality." " In the Eucharist," says 
Chemnitz (Ex., 364) "we accept the most certain and 
evident pledge of our reconciliation with God, of the 
remission of sins, of immortality, and of future glory." 
The centre of the Holy Supper is and abides the 
Atoning Sacrifice of our Lord Jesus Christ, made 
once for all. It is, however, surrounded by euchar- 
istic sacrifices of repentance, faith, confession, praise 
and thanksgiving. (Apol. 265, 74. Accedit et 
sacrificium) 

But we have to regard it here in its liturgical char- 
acter alone. The dictum of Augustine, The Word is 
added to the element and it becomes a Sacrament, needs 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 4 1 

to be completed by what the Formula of Concord 
(665) suggests: " Nothing has the nature of a Sacra- 
ment apart from the use instituted by Christ, or apart 
from the action divinely instituted. That is, if the 
institution of Christ be not observed as He appointed 
it, there is no Sacrament. * * * To this is required 
the consecration or words of institution, and the dis- 
tribution and reception" In the Holy Supper the 
Body and Blood of Christ are given under the Bread 
and Wine to all who receive them. 

55. What then is required for the liturgical fulfil- 
ment of our Lord's institution ? 

1. That the congregation be assembled in the name 
of the Lord, and act according to His prescription by 
clearly and unmistakably confessing Him. The es- 
sential thing is, not the intention of the ministrant, as 
the Roman Church erroneously teaches, nor the faith 
of those who receive, nor the outward repetition of the 
literal Words of Institution, but that it be an act of 
the Christian congregation, performed according to 
the intention and institution of Christ, in faith in His 
Word, and for the purpose which He proposed. 
Therefore the Sacrament can be celebrated and ad- 
ministered only by the Church, and therefore only 
by those who are clothed with the office of the Church. 
But the Church, through the ministry, only administers 
the Sacrament; she does not make the Sacrament. 
Only the Lord does this, as the Formula of Concord 
says (539), "As to the consecration, we believe, teach 
4 



42 OUTLINES OF LITURGICS. 

and confess that no work of man or declaration of the 
minister of the Church produces this presence of the 
Body and Blood of Christ in the Holy Supper, but 
that this should be ascribed only and alone to the Al- 
mighty power of our Lord Jesus Christ." 

2. As to the Elements: bread and wine are indispens- 
able. The Ancient Church probably used leavened 
bread (Justin : common bread), though the Lord used 
unleavened. But the Ancient Church showed that this 
question, as well as the rite of breaking the bread, and 
the color of the wine, belong to the category of things 
indifferent. For the Lord broke the bread in order to 
distribute it, not symbolically. (See Is. lviii. 7; Matt, 
xiv. 19, xv. 36; Mark viii. 6, 19; Luke ix. 16, xxiv. 30; 
Acts xx. 11, xxvii. 35.) In Luke we find the word 
given, which must have the same meaning as broken in 

I Cor. xi. 24, if that be a correct reading; the more that 
the breaking of bread is not peculiar to the Holy 
Supper, and a literal breaking of the Body of Christ 
does not accord with John xix. 36. In the same way 
the Reformers abandoned the Oriental custom of mix- 
ing water with the wine, though even Cyprian (Ep. 63) 
saw therein a "precept of Christ" symbolical of His 
fellowship with the congregation. And, in spite of the 
Scholastic invention of the doctrine of concomitance, 
the Roman denial of the cup to the laity is thoroughly 
contrary to the institution of the Sacrament. 

3. We are to use the elements according to the 
commandment of Christ : we are to bless and distri- 
bute them. The consecration, according to ancient 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 43 

usage, is to be made by the recitation of the Words of 
Institution, and is to be regarded as a chief part of the 
celebration of the Sacrament. But how is this bless- 
ing or consecration to be understood? The place of 
the Holy Supper in the Roman Church and her super- 
stitious degradation of it are a result of a false opinion 
of the consecration, which makes it the centre of the 
Sacrament, and of her separation of the consecration 
from the distribution. The Holy Scriptures answer 
the question. Compare I Cor. x. 1 6 with xi. 23 ss. 
The cup of blessing which we bless and The bread 
which we break are a mode of speech which, though 
coming from the Sacramental rite of the Apostolic age, 
was derived from the Passover-ritual. The Blessing 
in the Holy Supper had its analogue in what the 
house-father did in the Passover, especially in the 
prayers he said, which were prayers of thanksgiving 
composed in the form of benedictions (see Vitringa de 
syn. vet) — svloauv, to bless ivith thanksgiving and prayer, 
means the same as evxapicreiv, ayid^etv, except that these 
words refer to the contents and purposes of the bless- 
ing, and the first denotes its form.,(Matt. xxvi. 26, 27; 
Matt. xiv. 22, 23; Luke xxii. 17, 19; 1 Cor. xi. 24; 
I Tim. iv. 5). By the epexegetical addition of which 
we bless, the Apostle emphasizes the eulogy as that 
through which the cup gets its appropriateness for 
the Holy Supper, becoming the communion of the 
Blood of Christ. Therefore it is essential. Thus the 
Formula of Concord says (673), " Although the Pa- 
pistical consecration, in which efficacy is ascribed to 



44 OUTLINES OF LITURGICS. 

the speaking as the work of the priest, as though it 
constitutes a sacrament, is justly rebuked and rejected, 
yet the Words of Institution can or should in no way 
be omitted." 

The plural (which we bless, zve break) shows the 
consecration to be an act of the whole Congregation, 
performed by her through her organs in the par- 
ticular congregation, whose blessing she accompanies 
with her Amen. (See Justin.) As in the Passover 
the house-father broke the bread that it might be 
distributed and eaten, so is it broken to that end in 
the Holy Supper. The Synoptics lay especial stress 
on the Blessing. Though it has not any promise of 
our Lord or example of the Apostles, it forms an 
integral part of that which Christ commanded us to 
do. " It does not alone make a Sacrament, if the 
entire action of the Supper, as it was instituted by 
Christ, be not observed." (F. C. 665.) The essence 
of the blessing is to be defined in accordance with I 
Tim. iv. 5. It is a table-prayer, but in an especial 
sense, for here we are in the realm of Redemption, 
the Order of Salvation. Through this blessing the 
natural element is separated from common food and 
placed in the service of redemption. It is connected 
with the Passover eulogy, which was a thanksgiving 
for the gifts of nature, but it is distinguished from it 
in being a thanksgiving for the benefits of redemp- 
tion, and probably for that reason it included the 
Words of Institution. It therefore is a prayer of 
thanksgiving and consecration, a Eucharist, connected 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 45 

with the Words of Institution, and very early the 
Lord's Prayer was connected with it as a prayer of 
supplication. With the Words of Institution the 
ancient Catholic Church joined an invocation of the 

Holy Spirit \tj eTriKfajoig- rob TzvevfiaTog ayiov), which the 

Greek Church retains to this day, while the Roman 
Church has dispensed with it since the Fourth Century, 
and the whole West, where the Gregorian Order of 
the Mass triumphed over all other liturgies and reigned 
alone, has followed her example. But " The true con- 
secration," says Gerhard with perfect justice, " Consists 
not merely in the repetition of those four words, This 
is my Body, but in that we do what Christ did, i. e., 
that we take, bless, distribute and eat the Bread, ac- 
cording to Christ's institution and commandment." 
Herein is the centre of the Sacrament, to which every 
other act can be only a preparation, the prcefatio, the 
Preface. 

4. In the Distribution and the Eating we go directly 
against the Roman practice. " Giving is always neces- 
sary, and so is Taking, for they pertain to the form of 
every Sacrament ; but the mode of Giving and Taking 
is left to the liberty of the Church." (Gerhard, 279.) 
The form of Distribution, whether the Bread is to be 
received in the hand or in the mouth, like the Bread- 
breaking, is a thing indifferent. But the Formula of 
Distribution is important, for in it the Church ought to 
express and confess her faith. This the whole East- 
ern, Roman and Lutheran Churches do, in using the 
ancient formula, The Body of Christ, The Bread of 



46 OUTLINES OF LITURGICS. 

Christ, The Cup of Life. (Apostolic Constt., viii.) On 
the other hand, an Agenda of Ulm, 1656, uses the 
formula which is to be found in a few Reformed 
church books, Our Lord Jesus Christ said, etc. The 
use of this was extended during the last century, 
and especially under the influence of the Prussian 
Agenda of 18 17. The formula porrectionis ought 
clearly and unmistakably say what, according to the 
Confession of the Church, is offered, and not try to 
mask itself under a possible sophistication of the 
words of Christ. Some (as in Liibeck, and also 
Brenz) omitted a formula as unnecessary. They were 
acquitted of heterodoxy, but earnestly enjoined to 
conform to the usage of the Church. (See also For- 
mula of Concord, 663.) 

56. How does the Christian Liturgy of the Holy Sup- 
per begin ? 

With the Preface, which consists of the Salutation 
(The Lord be with you, etc.), the Sursum Corda (Lift up 
your hearts), and the Preface in the narrower sense, 
which anciently was a thanksgiving for the benefits of 
redemption and creation, and still is such in the Greek 
Church, but in the Western Church is a thanksgiving 
for the blessings of redemption only. It is the oldest 
unaltered part of the Liturgy. It finds its basis in 
Luke xxii. 19 and 1 Cor. xi. 24. It is found in full in 
the so-called Liturgy of St. James, and in the Clemen- 
tine Liturgy, and was known to Chrysostom and Cyril. 
It is alluded to by Tertullian and mentioned by Cyp- 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 47 

rian. It is found in all liturgies which conform to the 
historical type. In the Eastern Church the Preface is 
the same throughout the year, and so it is in the oldest 
Western Liturgies; but with the development of the 
Church Year in the West many corresponding forms of 
the Preface were developed. Many were ascribed to 
Gelasius. 

The African Church had a number of Prefaces as 
early as the Council of Carthage in 407. Gregory the 
Great reduced the number to nine. (Daniel i. 131; 
Kliefoth ii. 214.) Of these the Reformation kept the 
Common Preface and Six Proper or Festival Prefaces. 

The Preface ended with the Sanctus, Is. vi. 3, which 
is not to be confounded with the Greek Trisagion. 
(See Peter Allix, Disseriatio de Trisagii origine, Rouen, 
1678 ; Bingham, xiv. 2 ; Daniel, Cod. Lit., iv. 21.) In 
it the congregation joins the heavenly hosts in praise 
of the Lord who comes in the Sacrament. The Sanc- 
tus is sung by the people. The addition of the words, 
Blessed is he that cometh, etc. (the Bencdictus), was 
ascribed to Caesarius of Aries. 

5 7. How did the Reformation treat the Preface ? 

The Orders vary in this place. The earliest [Form- 
ula Missoj, 1523, Ducal Prussia, 1525, Niirnberg, 1525), 
omit the Sanctus here and bring it in after the Words 
of Institution. Wittenberg, 1533, leaves the use of the 
Preface optional. Brandenburg-Nurnberg, 1533, and 
the Wurtemberg group omit it. The German Mass, 
1526, Nordheim, 1539, Prussia, 1558, Saxony, 1580, 



4© OUTLINES OF LITURGICS. 

put the Exhortation in its place. Brandenburg, 1540, 
and Brunswick-Liineberg, have it. Saxon, 1539, 
Hadeln, Brunswick, Schleswig (Kl.) have the Preface 
with the full Service on the Great Feasts, but ordi- 
narily the Exhortation instead ; but Bugenhagen's se- 
ries, Brunswick, 1528, Hamburg, 1529, Liibeck, 1 5 3 1 , 
Pommern, 1535, Schleswig-Holstein, 1542, Gottingen, 
1530, have both the Preface and the Exhortation. In 
the Seventeenth Century, while Coburg, 1626, and 
Gotha, 1645, omit the Preface, Magdeburg, 1632, 1653, 
1740, require it on Festivals; Mecklenburg, 1650, 
Brunswick-Liineberg, 16 19, 1643, permit the use of 
them, and BL., 1657, appoints them for all the Sun- 
days and Festivals. 

Luther translated the Sanctus into German verse. 

58. What did 7nany Lutheran Church-Orders intro- 
duce at this point? 

An Exhortation to the communicants. The most 
accepted form is that given by Luther in his German 
Mass (22: 240). It is a paraphrase of the Lord's 
Prayer, and also a declaration of the nature and pur- 
pose of the Sacrament. Another formula often used 
is taken from Volprecht's Niirnberg Spitalmesse of 
1524. (See Hofling's Urkundenbuch) The believers 
are admonished to go to the Table of the Lord with 
equal and common need, and with a clear conscious- 
ness of what they are doing and receiving. Their 
celebration of the Sacrament is to be a reasonable 
service. 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 49 

59. What reasons may be given for the retentio7i of 
the Preface f 

Its great antiquity, its doctrinal purity, its earnest 
Christian import, its inimitable liturgical beauty (Klie- 
foth, v. 88, 89). There should be a prayer of Thanks- 
giving in this place, and there cannot be one more 
suitable. The Exhortation was regarded as a Preface 
to the Communion, and such it is, but not in the same 
sense as the traditional Preface ; and though there are 
strong practical and historical reasons for the reten- 
tion of the Exhortation, it should accompany, and not 
take the place of, the Preface. 

60. Did the Reformer's keep the Consecratory Prayer 
of the old Liturgy f 

A few did. At this point begins the " Canon of the 
Mass " in the Roman Liturgy, containing the com- 
memorations of the living and the dead, prayers of 
consecration, and the offering of the Body and Blood 
of Christ, to all of which Luther strenuously objected, 
and which he vigorously criticised. Therefore he re- 
jected all the prayers of this part of the service, and 
kept only the Lord's Prayer. The Pfalz-Neuberg K. O. 
of 1543 has this prayer of Consecration : " Lord Jesus 
Christ, Thou Only True Son of the Living God, 
who hast given Thy Body unto bitter death for us 
all, and hast shed Thy blood for the forgiveness of 
our sins, and hast bidden all Thy disciples eat Thy 
Body and drink Thy Blood in remembrance of Thy 
death ; we place these gifts, which Thou Thyself hast 



50 OUTLINES OF LITURGICS. 

given, before Thee, and beseech Thee through Thy 
divine grace to hallow and bless them, and make this 
Bread and this Wine to be the Body and Blood of our 
Lord Jesus Christ, and to be unto eternal life unto all 
them that eat and drink thereof." (Richter ii. 28.) So 
the Book of Common Prayer of Edward VI., 1549, 
has : " With Thy Holy Spirit and word vouchsafe to 
bless and sanctify these Thy gifts and creatures of 
Bread and Wine, that they may be unto us the Body 
and Blood of Thy most dearly beloved Son Jesus 
Christ." This has been changed in the Book of C. P. 
to a prayer that " We receiving Thy creatures of Bread 
and Wine, according to Thy Son our Saviour Jesus 
Christ's holy institution, in remembrance of His death 
and passion, may be partakers of His most blessed 
Body and Blood." The present Scottish Bk. of C. P. 
prays " That these Thy gifts, etc., may become the Body 
and Blood." (Blunt, 708.) 

6 1 . What succeeded the Sanctus in the Order of the 
Communion ? 

As we have said, the majority of the churches pro- 
posed to use the Exhortation here, which in the first 
instance may have been intended to take the place of 
the Preface. In some cases it was first a paraphrase 
of the Lord's Prayer, then a preparation for the Words 
of Institution, which followed in immediate connection 
with it. In other cases, it was simply a preparation 
for the Communion, was immediately followed by the 
Words of Institution, and the Lord's Prayer came 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 5 I 

afterwards, according to the pre-Reformation order. 
The latter was and remained the use of the Niirnberg 
family of Lutheran liturgies, and also of the English 
Church; but finally the use of the Lord's Prayer be- 
fore the Words of Institution became the predominant 
usage of the Lutheran liturgies. 

62. What was the original significance of the Lord's 
Prayer in the Communion ? 

The first direct testimony to the use of the Lord's 
Prayer in this service is found in Cyril of Jerusalem, 
but Tertullian, Cyprian and Origen bear indirect testi- 
mony to it, in that .they not only call it oratio publica 
and communis y said aloud by the congregation, but 
understand the Fourth Petition to refer to the Bread 
of Life, the Eucharistic Food, and also understand 
the Fifth Petition as having reference to the oblations 
(Matt. v. 23 ss). It did not serve to consecrate the 
Gifts, which had already been consecrated, but was 
the peculiar prayer of the congregation of believers, 
and it was also the completion of the Church- Prayer. 
Said aloud by the congregation, it was at the same 
time the expression of the Christian's filial relation to 
God and of the brotherhood of the believers, and their 
prayer for a blessed reception of the consecrated gifts. 
The minister said the closing petition, and then said 
the words which led to the distribution, and included 
both the consecration of the gifts and the self-conse- 
cration of the people : The Holy Things for the Holy ! 
So the Eastern Church still has it, and so Augustine 



52 OUTLINES OF LITURGICS. 

in his Sermo de die Paschce says : " Then after the 
sanctification of the Sacrifice of God, because He 
wished us ourselves to be His sacrifice, we say the 
Lord's Prayer." But it is different in the Roman 
Church since Gregory the Great (see letter ix. 12 
to Joa,7i. Syrac). Before his day the invocation of the 
Holy Ghost was omitted from this place, and the 
Lord's Prayer was taken from the congregation and 
given to the priest, and consequently it came nearer to 
the consecration of the elements. When the Refor- 
mation rejected all the sacrificial prayers of the Canon 
and left only the Lord's Prayer, without adding a 
scriptural prayer of consecration, it at length came to 
have the significance of a prayer of consecration, which 
it is not, and in the Ancient Church was not. When 
our older Dogmaticians say that through the Lord's 
Prayer the elements are set apart for a sacred purpose 
(Gerhard x. 268), this does not agree with the nature 
of the Lord's Prayer, nor with the proper nature of a 
prayer of consecration, nor with the view of the an- 
cient Church. N 

63. Had the Lutheran Liturgies no other reason for 
putting the Lord's Prayer before the Consecration ? 

The very general adoption of this practice, as shown 
by the examples of the Saxon Order of 1539, which in 
one order had the Lord's Prayer in the Exhortation, 
but in its fuller Latin order requires the Lord's Prayer 
to precede the Words of Institution, suggests that they 
had well considered motives in adopting and insisting 



SACRAMENTAL ACTS IN CHRISTIAN WORSHIP. 53 

on this change. First, doubtless, was their recogni- 
tion that there ought to be a prayer in that place, and 
the extreme difficulty of framing a prayer which could 
take the place of those in the old liturgy which were 
so objectionable ; secondly, was the authority for the 
use of the Lord's Prayer in the Communion Office ; and 
thirdly, in accordance with the true nature of the Holy 
Supper and the importance of the Word in it, they 
sought to connect the Words of Institution (by which 
the elements were consecrated) as closely as possible 
with the Distribution. 

64. What follows the Consecration ? 

The Pax, The Peace of the Lord be with you al- 
way. Originally this was the admonition of the Bishop 
to the people to give to each other the holy kiss as a 
sign of Christian fellowship. It is the greeting of the 
risen Lord. Luther says : "A public Absolution of the 
communicants from their sins, the voice of the Gospel 
announcing the remission of sins, a unique and most 
worthy preparation for the Lord's Table." 

65. And what is sung during the Distribution ? 

The Agnus Dei, John i. 29. Luther said of this that it 
is the most beautiful proclamation of the Lord's death. 

66. Describe the close of the Service. 

The Service closes with a Versicle (the Communio), 
a Thanksgiving Collect (the Postcommunio) , and the 
Benediction. 



54 OUTLINES OF LITURGICS. 

67. What may be said of this Service in general ? 

This Service as a whole is used by nearly all the 
Christian Church. It impresses us by its simplicity 
and dignity. It is a suitable act of worship, the high- 
est act of worship of the Christian congregation. "The 
singing and reading," says the Brunswick KO., " and 
the preaching also that takes place in the Mass, all 
belong to the remembrance of the Lord, intended by 
the Scriptures." Therefore this Service should not be 
infrequent ; neither should it be private. 



THE SACRIFICIAL ACTS IN CHRISTIAN 
WORSHIP 



ACTS OF CONFESSION, ETC. THE CHURCH PRAYER — THE 

CHURCH HYMN : ITS NATURE AND ITS HISTORY. 

68. What are the Sacrificial Acts of Christian Wor- 
ship ? 

The Confession of Faith, the Formula Solennes, the 
Prayer, said by the Minister with the assistance of 
the congregation in the name of the Church, and the 
church-song, in which the congregation is imme- 
diately active. 

69. What is the part of the Creed in Worship ? 

The Creed (either the Apostles' or the Nicene 
Creed) has the same relation to every act of confes- 
sion in worship that the Lesson from Holy Scripture 
has to the Sermon and the Lord's Prayer has to every 
prayer. It is fixed and normal. 

The Nicene Creed was first introduced into the Ser- 
vice in Antioch by Bishop Peter the Fuller about the 

(55) 



56 OUTLINES OF LITURGICS. 

year 471, and given the place which it still holds in the 
Greek Church, in the Missa Fidelium before the Preface. 
It was introduced into the service at Constantinople in 
511 ; in the West and in the Spanish Church under 
Reccared in 589, and recited by the congregation before 
the Lord's Prayer. Thence it came, with the addition 
of the filioque in the third article, to France and Ger- 
many under Charlemagne (see Walafrid Strabo, De 
rebus eccles, c. 22), where it was placed after the read- 
ing of the Gospel. Finally, it was accepted by Rome 
under Benedict VIII. , in the year 10 14. Luther 
rightly kept it, and in 1524 gave it to the people in 
versified form, to be sung by them after the minister 
had introduced the first line. 

70. Give the history of the Introit. 

The Ancient Church began its chief Service with 
the Psalms ; singing them antiphonally , i. e., by two 
choruses of the congregation, or by the precentor and 
the whole congregation ; or hypo phonic ally, the pre- 
centor merely beginning, and the congregation repeat- 
ing his last words (App. Const/., ii., 57); or epiphon- 
ically f the congregation responding in fixed doxologies. 
By the time of Basil the Great this song had been 
naturalized in the Eastern Church, and it was rendered 
familiar in the West, especially through Ambrose, and 
rapidly spread there. The Roman bishop Ccelestinus 
I. (422-432) ordained that on every Sunday and Fes- 
tival, while the congregation was assembling, an appro- 
priate Psalm, called Introitus, should be sung anti- 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 57 

phonally by a double choir {Liber pontif., c. 42 ; Bona, 
de rebus liturg., p. 312 : olitn integer Psalmus cani con- 
suevit). Gregory the Great, in his antiphonal zeal, 
which extended to all the parts of the Service, went a 
step further, and made the Introit to consist of only 
certain verses of a Psalm. Gregory the Great, says 
Bona, selected one Antiphon from them for the Introit, 
and others for the Responsory, the Offertory, and the 
Communion. Introits taken from the Psalms were 
called regular ; and the few taken from other books 
of the Bible were called irregular. A series of Sun- 
days before and after Easter {Invocavit to Exaudi) 
got their names from the first words of their Introits. 

7 1 . Describe the construction of an Introit. 

It consists of 

1. A brief text announcing the fact or idea of the 
day, which properly is an antiphon. 

2. A praying, thanking or monitory Psalm-text. 

3. The doxology, with which from old time all 
Psalmody concluded. 

Afterwards, beginning in the Eleventh Century, on 
Festival days additions were made, taken from the 
writings of the Church Fathers. But these are no 
longer found in the Missale Romanum. 

72. How did Luther treat the Introits ? 

In the Formula Missae he retained them, and di- 
rected they should be sung by the minister and the 
choir ; but he added that he would prefer to use the 
5 



58 OUTLINES OF LITURGICS. 

whole Psalms from which they were taken. But the 
overwhelming majority of the Kirchenordnungen very 
properly did not agree with him. They either pre- 
scribed a German hymn in place of the Introits be- 
cause of the difficulty in singing it, as Luther did in 
his German Mass, or they reduced them to a few for 
the sake of the congregation. The use of the Introits 
was adopted by all Lutheran liturgies up to the seven- 
teenth century. The first to omit them was the Osna- 
briick KO., 1652 (Kliefoth, v., 12-17.) In the 
Common Prayer of Edward VI., Introits (but not the 
traditional ones) were retained, but they were given 
up in 1552, and the Psalms were re-arranged, some 
being selected as appropriate to certain days (Trollope, 
viii., I ; Proctor, 265.) 

The traditional Introits are to be found in Missale 
Romanum, in Spangenberg's Kirchengesaenge, 1545; 
in Lucas Lossius, 1561, Nurnberg Officium Sacrum ; 
Blunt's Annotated Booh of C. P., and The Common 
Service for Ev. Luth. Congregations. 

73. What do we mean by formula solennes? 

They are liturgical formulas, which partake of the 
nature of a confession of faith and of prayer. Some- 
times they introduce a part of the Service, and some- 
times they close it. Sometimes they are a testimony, 
and again they convey an admonition. They afford a 
solemn expression of certain elements of the life of a 
believer, especially of those which belong to the Fes- 
tivals. They give to the varying acts of worship a 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 59 

fixed fulcrum. They also give it the form of a dia- 
logue. In general they give dignity to the Liturgy, 
and assure its connection with Christian antiquity. 
They are the standards around which the variable 
parts of the Service, the Lessons, the Collects and 
the Addresses, gather. 

74. Name the Principal among these ? 

1. The Amen, as Augustine calls it, the Consensio 
or Adstipulatio of the people. The Reformation gave 
it back to the people. By it they expressed their 
concurrence in the prayer said in their name. This 
response was customary in the Old Testament, 
Deut. xxvii. 15 ss.; Neh. viii. 6; 1 Chron. xvi. ?6 ; 
and also in the Church from the earliest time, I Cor. 
xiv. 16. 

2. The Kyrie Eleison, Vox deprecationis (Gregory), 
goes back to passages like Ps. li. 3 ; Matt. ix. 27, xv. 
22. It was at first the cry of the congregation in an- 
swer to the prosplwnesis of the Deacon, as in the 
Litany. Since Gregory the Great it has been sepa- 
rated from this prayer, the Christe eleison was added, 
and a reference to the Trinity was given to the three- 
fold cry. The Kyrie was then developed, on the one 
hand into forms and repetitions according with the 
significance of the day, or out of the so-called Leison 
rose the Kirchenlied, the Church Hymn (See Hoff- 
mann v. Fallersleben, Geschichte des deutschen Kirch- 
enliedes bis auf Luther, 1861). The Lutheran Church 
retained the independent Kyrie, but reduced it from 



60 OUTLINES OF LITURGICS. 

the ninefold Kyrie, which bade fair to be a vain repeti- 
tion, to the threefold (yet see the Wittenberg KO., 
1533), and let the people join in it. The Kyrie is not 
specifically a confession of sin, but a cry of need. 

3. Both the lesser Gloria and the Great Doxology 
are derived from Holy Scripture. The former rests 
upon the doxologies of the New Testament (Rom. xvi. 
27; Eph. iii. 21 ; Phil. iv. 20), and even in the most 
Ancient Church was sung at the close of every Psalm 
or part of a Psalm. In the beginning it consisted of 

the simple formula Gloria Patri, etc., in saecula 

saeculorum, Amen ; but in consequence of the Arian 
controversy {propter haereticorum astutiam ; cone. 
Varense ii. 5) the words were added, Sicut erat in 
principio, etc. 

The great Gloria, the Hymn of the Angels, con- 
sisted originally of only the words of Scripture, Luke 
ii, 14. But the words, We praise Thee, we bless Thee, 
etc., were added quite early, perhaps by Hilary (died 
366; yet compared//. CC. ii. 59, and vii. 47). In the 
Roman Church it is sung every Sunday except in 
Advent and Lent by the choir, after the priest has in- 
toned the first words of it. Thus also in the Lutheran 
Church at the beginning; but after it had been 
wrought into a German hymn by Nicolaus Decius 
(15 31) it became more and more the custom for the 
congregation to sing it in the versified form. 

4. The Graduate, the Epistle-sentence, in the Ro- 
man Mass is commonly a short part of a Psalm sung 
between the Epistle and the Gospel. It gets its name 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 6 1 

from the steps of the ambon or choir, from which the 
deacon sang it. 

5. The Hallelujah and the Hosanna. The former is 
taken from the Jewish Passover-liturgy. It is the song 
of the redeemed, in praise of the Risen and Glorified 
Christ (Rev. xix. I, 3, 6). It was employed especially 
in the Fifty Days between Easter and Pentecost, while 
in Lent it was omitted. It is said to have been intro- 
duced into the Roman Service from that of the Church 
in Jerusalem by Jerome. (Kliefoth ii. 26.) It varies 
with the season. In the Mozarabic Liturgy the Halle- 
lujah did not consist of that word only, but of passages 
from the Psalms, begun and ended with Hallelujah, 
(lb. 299.) 

The love of song natural to the German people took 
hold of this, and at first without a text, and afterwards 
with texts, joined to it the jubilationes and sequences. 
(See Daniel Cod. Lit. i. 28.) Luther called the Halle- 
lujah a perpetual voice of the Church, the commemora- 
tion of its passion and victory. 

The Hosanna (Ps. cxviii. 25 ; Matt. xxi. 9), the song 
of triumph to the Messiah entering His capital, is an 
utterance of joy in the continuous coming of the Lord, 
especially in His Supper. Palm Sunday was called 
the Hosanna Festival. 

As the Hallelujah expresses the joy of Eastertide, 
the Gloria in Excelsis the thought of Christmas, and 
the Kyrie the thought of the Passion Season, together 
in the Sunday Service they unite the significance of 
all the seasons, and serve as liturgical pointers to 



62 OUTLINES OF LITURGICS. 

designate the chief factors in the composition of the 
Service. 

6. The Agnus Dei, taken from John i. 29, was used 
by the Old Catholic Church (App. CC. ii., 59), in the 
early morning Service. As an independent hymn it 
belongs to the Western Church, and appears as a choir 
song in the Holy Supper since Gregory the Great. 
The threefold repetition of it, with Give us Thy peace, 
began about 1 120. The Lutheran Church gave it back 
to the people and developed it into the O Lamm Gottes 
unschuldig of Nikolaus Decius, 1523. 

7. Among the Intonations or Responsories taken 
from the Holy Scriptures, the most usual are the Ad- 
jutorium (Ps. cxxiv. 8), the Benedicamus, the Bene- 
dicite (Ps. lxxii. 19), the Gratias (Ps. cxviii. 1), the 
Votum Davidicum (Ps. cxxi. 8), and the Nunc di- 
mittis (Luke ii. 45), which in the Greek Church is said 
at the close of the Liturgy, and also is found after the 
Distribution in the oldest Lutheran liturgies (Bugen- 
hagen, 1524; Dober, 1525; Strasburg, 1525). Luther 
made of it a song for the congregation, Mit Fried und 
Freud ich fahr dahin } and put it in its appropriate 
place at the end of the Vespers, so that it fitly closes 
the whole day of worship. This is its place in the 
Roman Breviary, as the Canticle for Compline. 

8. The Salutation and Response, Ruth ii. 4, and 2 
Tim. iv. 22, is found in the earliest Eastern liturgies 
at the beginning of the Preface. In the Mozarabic 
and African liturgies it introduces the Lections. Be- 
fore the Collect in the Liturgy it marks the transition 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 63 

to the second part of the Service, made by the Les- 
sons and the Sermon, to which part the Collect be- 
longs. In the Mediaeval Church the Salutation and 
Response introduced every integral part of the Ser- 
vice, and served to refresh the consciousness of com- 
munion between the Minister and the People. It is 
the best wish the Minister can utter for his people, and 
the best wish they can have for him. (Florus in 
Lohe.) 

75. State the general principles which govern the 
Prayer of the Congregation ? 

God is a Person, and we may address Him as such. 
Our whole life ought to be a continual prayer (Luke 
xviii. 1 ; 1 Thess. v. 17) but to witness that it is such, 
and to maintain and increase this disposition of mind, 
a distinct act of prayer is needed. The consciousness 
of guilt necessarily compels to confession of sin and 
prayer for forgiveness ; the consciousness of grace 
impels to thanksgiving to God and praise to His name ; 
and both inner and outer need, our own need and the 
need of others, move us to supplication and inter- 
cession. Where there is no impulse to prayer, there 
can be no true and living faith. This is true of com- 
mon prayer also in contradistinction from private 
prayer. We are not isolated persons, but in virtue of 
our union with both the First and the Second Adam, 
we form a natural body and a spiritual congregation. 
"Our prayer is public and common," says Cyprian 
(de oratione), " And when we pray, we pray not for one 



64 OUTLINES OF LITURGICS. 

but the whole people, because all are one.'' The 
Church prayer always has in view the wants of the 
whole congregation, and therefore maintains a certain 
spiritual mean. The most ancient formularies that 
have come down to us have this character, both in 
their contents and form (See the prayer of the Roman 
congregation about the year 96 in Bryennios' edition 
of Ep. Clem, ad Cor., 1875, p. 59 ss., the prayers in the 
Teaching of the Twelve Apostles, c. to, and in the Apos- 
tolic Constitutions, vii. and viii.), and so have the formu- 
laries in the Agendas of the time of the Reformation. 
It was not until the period of Pietism that the percep- 
tion of the difference between the subjective Christian 
Prayer, and the Church Prayer, was gradually lost. 
The period of Rationalism no longer knew what it 
was to pray aright. 

76. Give the characteristics of the Church Prayer. 

The public prayer of Christians in their common 
worship, is first of all real prayer. It is directed to 
God alone, its source is faith in Him, and its only 
object is to be heard of Him. In proportion as it 
seeks other ends, e. g. y to touch or please the congre- 
gation, it is not a prayer, it is a mock prayer, it be- 
comes a mere form of speech, in which either dry and 
sterile meditation rules, or disgusting sentimentalism 
and artificial pathos, in order artificially to fan the 
dying fire of devotion. Such prayers take God's name 
in vain. 

It is not a mere wish, it does not propose to God 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 65 

some benefit, it does not reflect, and politely converse 
with God, but asks like a child, in confidence in His 
grace alone, and it thanks and praises Him. This is 
possible only if it be prayer in the name of Jesus, in 
whom we not only get the right and power to come 
before God boldly, but also receive the Holy Ghost, 
who teaches us what to ask for, gives the childlike 
mind, and makes intercession for us (Rom. viii. 15, 26.) 
Such faith is expressed in all the old prayers, especi- 
ally at their close. 

J J. What ought such a prayer contain ? 

Supplication and intercession, thanksgiving and 
praise. These are always bound together in the 
Christian consciousness (1 Tim. ii. 1-4). Though in 
different cases and different acts of worship one or 
other of these may be more prominent, no worship is 
complete in which only one of these elements finds 
expression. 

Supplication embraces primarily spiritual blessings, 
but our Lord has taught us in the Fourth Petition of 
the Lord's Prayer that it does not exclude prayer for 
bodily blessings, or for the lessening or removal of 
temporal evils. But we ought always hold earthly in- 
terests in relation to our salvation, and therefore can- 
not pray for them unconditionally, much less in a 
fleshly sense. 

Intercession is a part of the very essence of Chris- 
tian prayer; and inasmuch as grace is common to all 
(Tit. ii. 11), it includes prayer for all men (1 Thess. iii. 



66 OUTLINES OF LITURGICS. 

1 2 ; 2 Peter i. 7), especially for the brethren and for 
the need of all Christendom (1 Peter i. 22), and parti- 
cularly for all who are in authority (1 Tim. ii. 2). In 
reference to prayers for the dead, the Scriptures say 
nothing, but declare that the lot of every one is de- 
cided at death (Luke xvi. 25, 26; Heb. ix. 27). They 
know only the blessed and the damned. Therefore 
the Evangelical Church has rejected the imperative 
intercession for the dead. The Roman practice is 
connected with the doctrine of Purgatory, of the merit 
of penances and the offering of the Mass. Luther 
says (18: 268; 13: 15, 16): " For the dead, inasmuch 
as the Scripture says nothing about them, I hold that 
it is no sin to pray somewhat on this wise in one's 
own devotion: 'Dear God, if the souls can be helped, 
be merciful to them.' And when this has been done 
once or twice, let it suffice. For the vigils and soul- 
masses and year's-minds are of no use, and a mere 
speculation of the devil." But we must make a differ- 
ence between such direct intercession and the thankful 
votive commendation of the dead to the grace of God, 
which is an expression of love and of the fellowship 
of believers on earth with those who sleep in Jesus 
through our Lord. Therefore, the Apology (269) pro- 
tests against the charge of having fallen into the her- 
esy of Aerius. (See Stirm, Darf ma?i fur die Ver- 
storbenen beten? Jdhrb. f deutsche Theologie, 186 1, 
278 ss.) 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 6j 

78. What rules hold for the form of the Church 
Prayer ? 

It must be childlike and artless. 

It must not contain phrases that are meant to be 
"touching," but should be terse and pregnant. It can 
be a silent prayer (as Luther in his Formula Missce has 
before the Sacrament " a short silence''') or it can be 
said aloud; it can be a free prayer or a formulary. 
There must be free prayer ; but this is not a liturgical 
prayer, it is not a congregational prayer, and still less 
are different congregations and the great Congregation 
bound together in it. The formulated prayer goes 
forth from all, is known to all, and is acknowledged 
by all. 

79. What should be its place in the Service ? 

It is not advisable to heap up the whole act of prayer 
in one part of the Service. It should be distributed 
over the whole Service, that the sacrificial element may 
permeate all its chief parts, and that greater emphasis 
may be given to all the parts of the prayer. 

80. What is the norm for all prayer ? 

The Lord's Prayer. We find the Doxology, though 
in a shorter form, in the Teaching of the Twelve Apos- 
tles, c. 8. But we must not be guilty of vain repetition 
of it, such as is made in the Rosary-prayers, a custom 
Which arose among the anchorites in the East [Sozo- 
men, vi. 29), was found here and there in the West, be- 



68 OUTLINES OF LITURGICS. 

came general in the West about I ioo (may have been 
introduced by Peter of Amiens), and in the Thirteenth 
Century became usual under the patronage of the Do- 
minicans. Its repeated use in the Chief Service at the 
Holy Supper ought to be avoided. In the Anglican 
Service it occurs five times. Alterations and para- 
phrases of it are inadmissible, except in the regular 
paraphrase of Luther, in which he leaned on an older 
paraphrase. 

8 1 . What is the history of the Litany ? 

The earliest appearance of the Litany is in the Apos- 
tolic Constitutions, where the Deacon announces the 
prayer {Pros phone sis), and the people respond, Kyrie 
eleison, Lord, have mercy. The word Litany is used 
of earnest prayer under the pressure of inward and 
outward necessities. (Eusebius, Life of Constantine ii. 
14; iv. 1.) In the Western Church it was applied 
to Processions with Hymns and Prayers, which were 
not unknown before, but in the Fifth Century became a 
fixed institution. The introduction of this custom was 
ascribed to Claudius Mamercus, bishop of Vienne 
(about 450). It became usual to keep three days be- 
fore Ascension Day as Rogation Days, and on them to 
make processions through the fields, imploring the 
blessing of God upon the fruits of the earth. 

Gregory the Great introduced the Litania Septi- 
formis, so-called because seven classes took part in it, 
namely, Clergy, Monks, Virgins, Wives, Widows, the 
Poor and Children. (Ep. xi. 2.) Others speak of a 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 69 

" Septiform Litany," so-called because ° in each order 
of saints, as Apostles, Martyrs, etc., seven were in- 
voked by name" (see Annotated Bk. of C. P. 222). A 
specimen of the older form of the Latin Litany is pre- 
served for us in a codex of the Abbey of Fulda, and is 
to be found in Daniel C. L. i. 118. But gradually the 
worship of the Virgin and the Saints was connected 
with the Litany, and the response became Ora pro 
nobis, Pray for us. In the Sixteenth Century the Ro- 
man Church had a great many litanies, but since the 
Constitution Sanctissimus , under Clement VIII., 1601, 
these have been reduced to three — the Litany of the 
Saints, the Litany of Our Lady, called the Lauretanian 
because addressed to the Virgin of Loretto, and the 
Litany to the name of Jesus, of Jesuitical origin. 

The Reformed Churches (Con/. Helv. ii.), because 
of the superstitious abuse of this form of prayer, re- 
jected it altogether. 

Luther, on the other hand, is said by Gerber to 
have declared the Litany to be after the Lord's Prayer 
the best that ever came to earth, or ever was thought 
of. He called it " useful indeed and salutary!' He 
prepared and published a corrected Latin Litany and 
a German form. In these he retained the form and 
general character of the Litany of the Middle Ages 
and all that was sound in it. But he omitted the in- 
vocations of the saints, the petition for the pope, and 
intercessions for the dead. He omitted and shortened 
what was superfluous, put the petition against all sin 
before the petition against all evil, and introduced 



yO OUTLINES OF LITURGICS. 

prayers for faithful ministers, for the Word and Spirit, 
for rulers, for those who have erred and are deceived, 
and for the fallen, troubled, the widows, orphans, and 
all men, even enemies. In his emendations he prob- 
ably leaned upon older forms ; and he was followed 
by Cranmer in the English Litany. The Litany thus 
heartily introduced at Wittenberg was adopted by 
other Kirchenordnungen with various modifications; 
the most curious of which, probably, was Bugenhagen's 
direction in 1546, when the pope made a treaty with 
the emperor and proclaimed a crusade against the 
Lutherans : Add in the Litanies, That Thou wilt vouch- 
safe to deliver us from the blasphemies, lusts and mur- 
derous rage of the Turks and of the pope. 

The Litany was set for Wednesdays and Fridays ; 
Ember-days, Ordinations, special occasions of Com- 
mon Need, for Commemorations of great public 
calamities ; and for Sundays on which there were no 
Communicants. (Kliefoth, v. 66, vi. 369.) 

82. Describe the Structure of the Litany t 

It is a responsive prayer, intended to be sung. It 
was sung either by the minister and congregation, or 
by the choir and the people, or by three or four of the 
choir-boys with the people. 

It is a prayer addressed directly to Our Lord, the 
Second Person of the Holy Trinity. 

After the pattern of the most ancient Church Prayers, 
its structure agrees with I Tim. ii. 1. 

It consists of Invocations, Deprecations, Interces- 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 7 1 

sions and Obsecrations. It begins with the Kyrie, 
prays for all conditions of men, and ends with the Ag- 
nus Dei. It appeals to every element of the life and 
passion of our Lord, believing each to be sacra- 
mental as well as exemplary. (See Lohe's Agende, 
1884, p. 159.) 

83. What is the Te Deum ? 

The so-called Ambrosiano-Augustinian Symbol. 
Luther praised it highly, and in 1539 translated it into 
German. It is the Church's universal prayer of praise 
and thanksgiving. In earlier time it was sung every 
day in Easter-tide. It is of Eastern origin, was put 
into Latin by Ambrose, and soon spread throughout 
the West, where it was given place after the Lessons of 
Matins on every Sunday and Festival except the Sun- 
days in Lent. It contains a pure and powerful con- 
fession of the Trinity. In liturgical use a Collect was 
joined to the end of the Te Deum, but it was always a 
thanksgiving Collect with a preceding Versicle. (Lu- 
ther 56: 345.) 

84. Mention other Canticles. 

The Benedictus, or Song of Zacharias (Luke i. 68 
ss.), and the Magnificat, the Song of the Virgin (Luke 
i. 46 ss.), were in use as greater Psalms as early as the 
Sixth Century in the Hours and in the Minor Services. 
Luther gave them the same place. He turned them 
into German verse and in this form they soon passed 
into the use of the people. 



72 OUTLINES OF LITURGICS. 

85. What are the Collects? 

The Collects are so called, not because they com- 
prise much in a few words, but as prayers in which the 
wants and perils, or wishes and desires, of the whole 
people or Church, are together presented to God. (See 
Petri, Agenda der Hannover schen K00. ii. 79.) As 
Cyprian says of the seventh petition in the Lord's 
Prayer, " It includes all our petitions in collected 
brevity," so in the Collect the Ancient Church compre- 
hended the prosphonesis. The Collects are compre- 
hensive prayers, varying with the Seasons and Festi- 
vals of the Church Year, which our Church has for 
the most part derived from the Ancient Church, but 
some of them she herself has composed. They are 
either supplicatory or penitential Collects, which as in- 
troductory prayers (read before the Epistle and Gos- 
pel) express the fact of the day or the fundamental 
thought of the Season and connect with it a supplica- 
tion for appropriate grace ; or they are Collects of 
praise and thanksgiving, which as closing prayers be- 
gin with thanks for the gift of grace received and end 
with a prayer to be kept in the same. 

The great majority of the Collects date from the 
Fifth and Sixth Centuries, and are ascribed to Leo the 
Great, Gelasius or Gregory. It is probable that they 
were formed on Greek models, and they may repre- 
sent the condensation of older forms. Their model 
may have been given by Acts i. 24, 25, and Acts iv. 
24-30. They consist of an Invocation of God ; the 
statement of some deed, or promise or attribute of 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 73 

God, upon which the petition is based ; a definite peti- 
tion ; perhaps the statement of the blessed result 
hoped for ; and a pleading of the Name of Christ or 
an ascription of praise. 

The Gregorian Mass gave a special Collect to every 
principal Service ; but Walafrid Strabo already com- 
plained of their excessive numbers, and after him it 
often happened that three, four and even more Collects 
were sung in succession. Several Lutheran Orders 
(as Lanenburg and Brandenburg- Number g) allowed 
this, especially on Festivals. To these were added 
Collects belonging to the several Epistles and Gos- 
pels, as those of Matthesius and of Veit Dietrich. 
Luther favored the custom of varying the Collect 
with the season, but ordained that only one, not 
several, should be used before the Lection. In this 
he was followed by the majority of the Kirchenord- 
nungen. Harnack does not favor a change of Col- 
lects on every Sunday, because the congregation 
ought to pray them, too, and therefore ought to know 
them. 

" The spirit of the ancient Church shines forth from 
the Collects, and also in the very matter a certain 
apostolical gravity ; in their sense and in the arrange- 
ment of the words there is a pleasing and perspicuous 
accord." Bona, R. L. y II, 5. Each is "a single breath 
of the soul, dipped in the Blood of Jesus Christ, and 
offered to God with prayer and thanksgiving." Lohe. 

The originals of the Collects may be found in Pal- 
mer, Origmes Liturgicce and Procter on the Book of 
6 



74 OUTLINES OF LITURGICS. 

Common Prayer ; and the German originals in Lohe, 
as well as in the Kirchenordnungen and Cantionales. 

86. What is the History of the " General Prayer?" 

For the Apostolic age and that immediately suc- 
ceeding it, see I Tim. ii. 1-4, with the Prayer in 
Clement of Rome's. Letter to the Corinthians. Ac- 
cording to Justin, this prayer had its place imme- 
diately after the admonition by the President, and 
probably was said by the deacon, the people making 
it their own by the Response, Kyrie Eleison. Origin- 
ally the General Prayer had this form in the Western 
Church (see the fragments of the old Roman Mass in 
Mone). The ancient place of the Church Prayer was 
at the close of the Missa Catechnmenorum. It em- 
braced petitions for each class of the uninitiated and 
for the penitents, at the close of which each class was 
dismissed. 

In the first centuries the Congregational Prayer 
formed an especial act of worship, in connection with 
the offering of gifts of the people, between the Sermon 
and the Communion. The congregation offered them- 
selves to the Lord, bringing the fruits of their lips in 
prayer for all conditions of men, and bread and wine 
as representative of the fruits of the earth which God 
had given them, and as the fruits of their works. For 
the latter they gave thanks, and from them they took 
what was necessary for the Communion, and the rest 
was devoted to the use of the poor and of the church. 
The Sacrificial theory of the Mass gradually over- 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. J $ 

whelmed this ancient act of the oblations. The Gen- 
eral Prayer and the special Intercessions and Thanks- 
givings were pushed close to the Consecration and 
offering of the Sacrament, and became a part of the 
Communion itself; it being thought that prayer offered 
in the offering of the Mass would be sure to be heard 
and answered. The people no longer offered Bread 
and Wine for the Supper, but this was reserved as a 
function of the Priest. Contributions were received, 
but not as a part of the Liturgy. These offerings no 
longer were alms for the poor and a sacrifice of self, 
but were considered a meritorious work ; and the 
Offertory, which was the preparation of the Cup and 
Bread, took the place of the ancient act of Oblations. 
During the period between Ccelestine I. ( f 432) and 
Gregory the Great, all but a few remnants of the 
General Prayer fell out of the canon of the Mass. 
And the same thing occurred in Spain and Gaul. 

The Lutheran Orders rejected the Offertory of the 
Roman Mass; the Brandenburg Order of 1540 be- 
traying its departure from the normal type by admit- 
ting it in its traditional form. The Roman Offertory 
treats the unconsecrated Elements as if they were the 
Body and Blood of the Lord and offers them as a sac- 
rifice. Such an Offertory was an abomination. Luther 
knew the origin of this rite. In his sermon v. Hoch- 
wurdigen Sacrament des Leichnams Chris ti he says, 
" Of old they brought food and goods into the church 
and there distributed them to those who had need, as 
St. Paul writes, 1 Cor. xi. 21, 22." He recognizes that 



y6 OUTLINES OF LITURGICS. 

the custom of offering a penny at the Ember-seasons is 
derived from the old act of Oblations. Brenz had this 
view too, and Chemnitz (Ex. Cone. Trid. 451) gives an 
account of the old Oblations. Luther approved of 
such offerings, but he combated the notion that there 
was any merit in making them. He complained that 
" Everything has been turned upside down; out of the 
Sacrament which is no sacrifice, they have made a 
sacrifice; and out of the prayers and gifts of love, 
which are a sacrifice, a sacrifice of thanksgiving, they 
have made a meritorious and atoning work." 

Accordingly in the " Sermon von der Messe" he ex- 
presses the opinion that in the Service it would be 
better to be satisfied with the sacrifice of prayer. 
" We should offer ourselves with all we have in earnest 
prayer, as we say, Thy will be done on earth as it is 
in Heaven. Hereby we should offer ourselves to the 
will of God, that he may make of us and out of us 
whatever He pleases ; and we should add praise 
and thanksgiving from our whole heart, for His un- 
speakable sweet grace and mercy, which He has 
promised and given in this Sacrament." In his Ger- 
man Mass he would allow the collection of offerings, 
but in that Service of the perfect Christians which he 
speaks of as a desideratum. Chemnitz (iv. 221) reckons 
the collatio eleemosynarum as one of the objects of the 
assembly of Christians on the Lord's day. In some 
of the Reformed churches a collection was taken up 
during the General Prayer or during the Sermon; and 
in the Lutheran Churches the collection of offerings 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. JJ 

found no fixed place in the Service. In some it was 
made apart from the Service; in some offerings were 
gathered before the Sermon, or during the General 
Prayer, or during the Communion, or after the Service 
at the Church door. 

It is evident from the foregoing that the offerings 
for the poor and for the Church belong in close con- 
nection with the offering of prayer. Heb. xiii. I, 15, 
16; 2 Cor. viii. 5 ; See Kliefoth, v. 40 ss.) 

Luther said (x. 1623), " The Christian Church has 
no greater resource against all that may assail her, 
than such common prayer." While there are some 
variations, the Lutheran Orders of the best type place 
the General Prayer after the Sermon and before the 
beginning of the Communion. 

87. What peculiar arrangement of the General 
Prayer do we find in the Lutheran Church? 

If there be no communicants present, the majority 
of the Orders bid that the congregation be admon- 
ished and the Litany be used. Or a few allow the use 
of the Paraphrase of the Lord's Prayer. A larger 
number offer a formulary which really is an admoni- 
tion to prayer. 

88. Where is the best collection of Lutheran formu- 
laries to be found? 

In Hofling's Urkundenbuch. 



7 8 outlines of liturgics. 

The Church Hymn. 

89. What are the essential characteristics of the true 
Church Hymn ? 

It must be a song and a folksong, without sentiment- 
alism or bald reflexion. It must be churchly ; that is, 
it must be not merely a spiritual, a Christian song, but 
the great facts of salvation, which are its source and 
element, must sound in it, even as they live in the 
faith of the Church. It is a song of the people of God. 
In it no experience or fancy, no complaint or consola- 
tion, is taken by itself. Such songs are a power 
among the people. They are their inheritance also, a 
product of all classes from the peasant to the prince. 

90. Had the Apostolic Church any such ? 

The Old Testament Psalms, which it was usual to 
sing' in the Apostolic age, after the example of our 
Lord, form the root of Christian poesy, which closely 
copied them, as we may see in the song of Zacharias, 
of Simeon and of the Virgin. The Apostles Paul and 
Silas sang a hymn in the prison (Acts xvi. 25), and 
Paul admonishes the congregation to sing Psalms and 
Hymns and Spiritual Songs, (Eph. v. 18, 19; Col. iii. 
16). Abundant evidence of Psalmody in the Apostolic 
age is given in the Apocalypse (iv. 8; v. 9 ss., 12 ss. ; 
xix. 6 ss.) and elsewhere. 

9 1 . Give the further history of Church Song. 

Pliny the Younger records that in the post- Apostolic 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 79 

age the Christians were accustomed to sing respon- 
sively a hymn to Christ as God; and in the time of 
Tertullian the African church must have been rich in 
hymns and songs (de spectaculis, c. 29; ad uxorem, II. 
c. 8 ; de orat. c. 27 ; apolog. c. 39.) The oldest hymn 
that has come down to us is a turgid TLavfyvpig rov l6yov, 
to be found after the third Book of the Paedagogus 
of Clement of Alexandria, and probably was com- 
posed by him. The Apostolic Constitutions speak of 
hypophonic Psalm-singing and of a precentor. Eu- 
sebius (History vii. 30, 10) speaks of. " Psalms to 
our Lord Jesus Christ," the "modern productions 
of modern men." Christian Hymnology seems to 
have had its earliest bloom in the Syrian church, 
where Bardesanes, and yet more his son Honorius, 
tried to spread their Gnostic speculations by means 
of hymns, (see Irenaeus I. 13 ss.) Their principal 
opponent was Ephraem Syrus (os facundum et co- 
lumna ecclesice), who replied with orthodox songs and 
also founded a sort of school of poetry in Syria. 
But when the Arians and other sects began to have 
processions with hymns and antiphons which drew 
after them much people, the Council of Laodicea or- 
dained in its 59th Canon, That it is not expedient to sing 
private songs in the Church. This prohibition had no 
effect. The private songs had to be displaced by 
churchly songs. Gregory of Nazianzen tried to accom- 
plish this. A number of his songs have come down 
to us, but they did not pass into general use in the 
Church, probably because they were pompous, rhe- 



80 OUTLINES OF LITURGICS. 

torical, and artificial in their rhythmical form. The 
hymns of Synesius of Ptolemais (f 430) on account 
of their neoplatonism, were much less fit for churchly 
use. On the other hand the simple and clear com- 
positions of John of Damascus (f 754) did find ac- 
ceptance. Yet the Oriental Church did not have what 
we call the Church Hymn (Kirchenlied) in distinction 
from the Hymnus. It was left for the Western Church 
to develop a bloom of Christian poesy, such as the 
Orient does not know. 

The great choir of poets in the Latin tongue is 
opened by Hilary of Poitiers (f 366), whose Liber 
Hymnorum is lost; yet we have from him the beauti- 
ful morning hymn 

Lucis largitor sple?tdid<z y 

O Giver of the shining light. 

More important and more influential is Ambrose, 
whose hymns and songs of praise were so attractive to 
Augustine (Confessions, ix. 7 ; x. 33; cf. Paulinus, 
Vita Ambrosii). Of the many songs ascribed to him, 
the Benedictine editors acknowledge but twelve as 
genuine, among which are 

lux beata Trinitas, 

O Trinity of blessed light! 

ALterne Rerum Conditor, 
Creator blest, eternal King. 

Aurora lucis rutilat, 

Light's glittering morn bedecks the sky. 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 8 1 

Veni Redemptor Gentium, 
Redeemer of the nations, come. 

A Christmas song in German, Nun kommt der 
Heiden Heiland. 

In the fifth century the Spaniard Prudentius (f be- 
fore 413) should be mentioned, several of whose 
hymns have passed into the use of the Church, e. g., 
the elegiac burial-song 

Jam moesta quiesce querela. 
Also Sedulius (f about 454), the author of 
A Solis Ortus Cardine, 
From lands that see the sun arise. 

Venantius Fortunatus, bishop of Poitiers (f about 
606) is especially distinguished. From him came 
the Christmas hymn, 

Agnoscat omne sceculum ; 
the Passion hymn, 

Vexilla regis prodeunt, 

The royal banners forward go ; 

and the Easter song, 

Salve festa dies. 

From Gregory the Great we have some spiritual 
hymns, e. g., 

Rex Christ e, factor omnium, 

O Christ, the heaven's Eternal King ; 

and he also introduced the clerical choral song instead 
of the Ambrosian popular song. 



82 OUTLINES OF LITURGICS. 

In the Middle Ages the stream of Latin church 
song is not full, but increases in the twelfth and thir- 
teenth centuries, and the German popular church song 
begins. Of the first half of this period we may men- 
tion Venerable Bede; Paul the deacon (f 795), whose 
hymn on John the Baptist (Ut queant laxis) is inter- 
esting in the history of music because Guido (f 1038) 
used the initial syllables of its first strophe in introduc- 
ing solmisation (ut, re, mi, fa, sol, la, si) ; Abbot 
Notker of St. Gall, with whom the Sequences to the 
Hallejujah, the Proses, originated. He was the author 
of 

Media vita in morte sumus, 

In the midst of life we are in death. 

In the second half of the Middle Ages, beginning 
with the eleventh century, the most noteworthy are 
Robert King of France (f 103 1) : 

Veni sancte Spiritus, 
Come, Holy Spirit; 

Bernard of Clairvaux (f 1 153), whose Passion-songs 
were so full of Gospel truth and depth as to deserve to 
be sung again by Paul Gerhard ; Adam of St. Victor 
(f about 1 192) : 

Quern pastores laudavere; 

Thomas of Celano (about 1255), to whom is ascribed 
the celebrated sequence 

Dies irce, dies ilia, 

Day of wrath, that dreadful day ; 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 83 

Bonaventura (f 1274) : 

Recordare sanctce crncis ; 

Thomas Aquinas (f 1274): 

Pange lingua gloriosi, 

Sing, my tongue, the glorious battle ; 

(Sing, O my tongue, adore and praise.) 

Laud a Sion Salvatorem, 
Sion, lift thy voice and sing ; 

and Jacoponus da Todi (f 1306) : 

Stabat mater dolorosa. 

At the cross her station keeping. 

92. Describe the origin of the pecidiar German Kirch- 
enlied or popidar Church Hymn ? 

It developed gradually out of the Kyrie Eleison of 
the Litany, from which the popular churchly song at 
church festivals, processions and pilgrimages got the 
original name of'Leison." 

Though the attempt has been made to give the* 
Roman Church credit for introducing the pre-Reform- 
ation popular church-song (see Der Katholik, 185 1, 
No. 5 ; Bolleus, Der deutsche choral-gesang der Kath- 
olischen Kirche, Tub., 185 1), this belongs to the Ger- 
man people. Thus — 

Also heilig ist der Tag, 
Christ ist erstandejt. 
And the first verses of 



84 OUTLINES OF LITURGICS. 

Mitten zvir im Leben sind, 

Nun bitten wir den heiligen Geist, 

Geiobet seist du, Jesus Christ, 

belong to the XII. and XIII. Centuries. But* even 
though the people may have sung these in the Service 
(see Apology, de Missa, 249), such singing was only 
tolerated and had no set place. The Reformation 
gave it a place and was the founder of the Church 
Hymn. 

The German Reformation became great with the 
Church Hymn, and the Church Hymn became great 
with the Reformation. The Lutheran Church offers 
the richest store of Hymnists of all conditions, while 
the Reformed Church at first turned exclusively to 
Biblical Psalmody (Marot, Beza, Burkhard, Waldis, 
Lobwasser), and afterwards she had Neander, Lavater 
and Tersteegen. Luther stands first (see his letter to 
Spalatin in 1524 in De Wette II., 290 ss., and the con- 
clusion of his Formula Missce). He is as important as 
the author of hymns, e. g. 

Nun freut euch, lieben Christen gemein. 
Rejoice, rejoice, ye Christians. 

as he was as an arranger of the Psalms, e. g. 

Aus tiefer noth schrei ich zu dir. 

Out of the depths to Thee I cry, Ps. cxxx. 



and 



Ein' feste Burg ist unser Gott. 

A mighty Fortress is our God, Ps. xlvi. 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 85 

and also as a composer of Chorales, for the melody of 
Eiri Feste Burg at least belongs to him. His first col- 
lection, containing only eight hymns, he published in 
1524 in conjunction with Paul Speratus. (See his joy 
in the Preface to the book of 1545 with its 129 songs.) 

93. How may the history of German Hymnody be 
divided f 

Into three periods : 

1. The origin of the Church Hymn and its develop- 
ment from Luther to Paul Gerhard : the objective, 
churchly and popular song of faith, confession and 
devotion. 

2. The beginning of the destruction of the Church 
Hymn by the individual subjective element, which 
began before the end of the former period and contin- 
ued until the completion of the rationalistic deforma- 
tion of the Church Hymn in the Eighteenth Century. 

3. The period of the restoration, the palingenesis, of 
the Church Hymn, from Ernst Moritz Arndt to our 
own time. 

94. Tell about the First Period. 

The first period may again be divided into two parts, 
the former extending to the end of the XVI. Century, 
to Philipp Nicolai (fi6o8). In this former half, in 
which We and Us are significantly prominent in the 
hymns, we find the proper normal style of the Protest- 
ant Church Hymn. All later forms of it find here 
their type. This objective tendency continues in the 



86 OUTLINES OF LITURGICS. 

second half of this period, beginning with Valerius 
Herberger ("("1627) and John Heermann ("("1647), only 
that upon this foundation the subjective side of faith, 
the / and Me, becomes more prominent, called forth 
by the heavy and general sufferings of the time, the 
period of the Thirty Years' War. Upon the Confes- 
sion-songs of the Reformation era followed the Martyr- 
songs, the songs of the Cross and of Comfort. At the 
same time Opitz fixed the laws of German prosody. 
The completion and final of this period was Paul Ger- 
hard (fi6y6) t in whom the characteristics of both 
halves of it were thoroughly united. 

95. The Second Period. 

In the second period we must distinguish two parts, 
but by the application of a different principle. Gellert 
("("1769) inclined to the older faith, yet, weary with 
doubt and concerned about outward morality, became 
the transition point. To the best of the first half be- 
long Rodigast, Schutz, Neander, Laurentius Laur- 
entii, and besides were Francke, Lange, Richter, 
Rothe, Schmolck and Bogatzky. But a new, though 
still believing subjectiveness, turning in the 'most 
different directions, is more and more seen, and in 
Zinzendorf runs to a fantastic extreme. And in the 
second half the subjective interest rules, moralizing 
about virtue in a self-satisfied way, or sentimentally 
playing with nature, or seeking to outfly doubt by 
means of rhetorical pathos. Here was a complete 
break with the faith and the mode of speech of the 



SACRIFICIAL ACTS IN CHRISTIAN WORSHIP. 8? 

fathers. Hamann was quite right when he ironically 
wished that the new Berlin Hymn-book of 1786 might 
be accompanied by a new translation of the Bible in 
the style of Zeller. 

96. The Third Period. 

The period of the revival of the Church Hymn be- 
gins with the third Jubilee of the Reformation, 18 17. 
With the revival of the old faith a love for the old 
hymns was awakened. A Synod in Berlin resolved 
upon a reform of the Hymn-book, and in 1819, E. M. 
Arndt wrote his Von dem Worte nnd dem Kirclienliede . 
From that time there was a deeper Christian poesy 
and also a more and more sympathetic understanding 
of the Church Hymn, though it is still too subjective. 

97. What may be said of the Hymn-books ? 

Until deep into the Sixteenth Century, no national 
hymn-books were known, and there were no Nummer- 
tafeln in the churches (see Langbecker, Gesangbldtter 
aus dem 16 jahrh., Berlin, 1838). The published col- 
lections were intended for the preachers, cantors and 
teachers, and for the private use of those who were 
able to read. The people had to learn the songs by 
heart through use of them in house, school and church. 
Thus arose the standard body of hymns, which in- 
cluded about 150. First in the second half of the Sev- 
enteenth Century appeared the official city and na- 
tional hymn-books, and now other hymns could be 
sung, whose contents and form agreed with the old 



88 OUTLINES OF LITURGICS. 

stock. But in these hymns the old books show a re- 
markable ebb and flow. They are for the most part 
tested and tried hymns, yet show the various princi- 
ples on which they have been chosen. The Eigh- 
teenth Century interrupted this development. This 
may be seen in the Halle Gesangbuch which Freyling- 
hausen published in 1704, both in its many hymns of 
an excessively subjective character and in its new 
"minuet" melodies. And the further we go in this 
century, especially in the second half of it, the more 
vandalism do we see. Old hymns are altered until 
they are no longer recognizable, and a mass of new 
hymns are fabricated to its own taste. In conse- 
quence voices rose on every side, clamoring for the 
restitution of the old hymn-books. After Arndt the 
principal advocates of it were K. v. Rauner, Bunsen 
and Stier. 

A national hymn-book ought to contain, first of all, 
the old standard hymns, quod semper, quod ubique, 
quod ab omnibus cantatum est. But this will not suf- 
fice. We must have both the fixed centre and a 
changeable part. For the latter we have the hymns 
from Paul Gerhard up to the present. 



VI 



HISTORY «OF THE DEVELOPMENT OF THE 
CHRISTIAN LITURGY 



I. IN THE APOSTOLIC AGE 2. IN THE OLD CATHOLIC 

AGE 3. IN THE CANONICO-CATHOLIC AGE 4. 

IN THE ROMAN CATHOLIC AGE 5. IN THE 

REFORMATORY CATHOLIC AGE. 

98. Into how many periods may this history be di- 
vided ? 

Five : The Apostolic, the Old Catholic, the Canon - 
ico-Catholic, the Roman Catholic, and the Reforma- 
tory Catholic. 

99. What was the origin of the Liturgy of Christian 
Worship ? 

It was not imposed by a Divine Law, or prescribed 
by the Apostles. Neither was it complete from the be- 
ginning, but it was gradually developed. The two ele- 
ments of that development were the promises and or- 
dinances of the Lord Jesus Christ, and His Holy 
Spirit dwelling in the congregation. 

7 (89) 



90 OUTLINES OF LITURGICS. 

ioo. What elements of Christian Worship were given 
by our Lord? 

1. Assembly in His Name. Matt, xviii. 20. 

2. Prayer in His Name. John xvi. 23, 24. 

3. Common Prayer. Matt, xviii. 19. 

4. A Form of Prayer. Matt. vi. 9-13. 

5. The Holy Supper was instituted and its observ- 
ance commanded. Matt. xxvi. 

6. The Office of the Ministry of teaching the Gospel 
and administering the Sacraments was established. 
Matt, xxviii. 18, xviii. 18; Luke xxiv. 47, 48 ; John 
xv. 27, xx. 21-23. 

7. The use of the Holy Scriptures was enjoined. 
John v. 39, viii. 31 ; Luke xvi. 31 ; Matt. iv. 4-10. 

1 01. What is the earliest description of Christian 
Worship ? 

Acts ii. 42 : They continued steadfastly in the 
Apostles' doctrine and fellowship, and in breaking of 
bread, and in prayers. 

Acts ii. 46 : They, continuing daily with one ac-» 
cord in the Temple, and breaking bread from house to 
house, etc. 

102. What distinction do we observe here ? 

There were two sorts of assemblies, one in the Tern- 
pie, the other from house to house. To the former they 
went as Jewish Christians ; to the latter, as Christians. 
In the former they exercised their calling as missionar- 
ies, evangelists, Acts iii. 1 1 ss. The latter was a dis- 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 9 1 

tinctly Christian service. It consisted of the teaching 
of the Apostles (/} diSaxv tSw airoaroluv) , the fellowship 
(7 Koivuvla), the breaking of bread (?) kI&gis tov aprov), and 
the prayers (a* Trpocevxai). 

103. Did the Jewish Christians continue in any of the 
observances of the Jewish religion ? 

They did (Acts xv. 1-29 ; xvi. 3 ; xxi. 20-26); their 
release from it was gradual, and was consummated 
after the destruction of the Temple. 

104. Was the process the same among Gentile Chris- 
tians ? 

From the beginning it was freer (Gal. v. 1, 13 ; 1 Cor. 
xiv. 40). At the beginning it also was a worship from 
house to house and without fixed forms. Excluded 
from the synagogue, the Christians gathered in the 
houses, Rom. xvi. 5, 23 ; 1. Cor. xvi. 19; Col. iv. 15. 
Among the Gentiles there were two sorts of assem- 
blies, Acts xx. 20, public and from house to house. 
The former were missionary in their character and the 
chief element in them was instruction. There were 
lessons from the Scriptures and addresses. The latter 
might be delivered by any competent and gifted 
person, except by women. There were various " gifts" : 
speaking with tongues, prophecy, teaching (1 Cor. xii. 
14), but the Apostle reckons teaching the highest of 
these (1 Cor. xiv. 19). In it began the later churchly 
homily. Prayers and songs also formed a part of 
these services. (1 Cor. xiv. 15, 16.) 



92 OUTLINES OF LITURGICS. 

The private assemblies consisted of reading and 
teaching the Word of God ; of Psalms and Hymns 
and Spiritual Songs; of Supplications, Prayers, Inter-' 
cessions and Giving of Thanks ; of Offerings for the 
common benefit (Col. iii. 16, I Thess. v. 27; 1 Tim. 
ii. I ; I Cor. xvi. 2) ; all culminating in the Lord's 
Supper (Acts xx. 7 ; 1 Cor. xi. 20) which was con- 
nected with "the holy kiss" (Rom. xvi. 16; 1 Cor. xvi. 
20; 2 Cor. xiii. 12), and with the Agapes or love-feasts. 

These love-feasts soon were abused and fell into 
decay (1 Cor. xi. 20, 22). 

105. Was there any essential difference between the 
Jewish- Christian and Gentile -Christian types of Wor- 
ship ? 

They are essentially the same. In the latter as in 
the former we see the retention and development of 
the original elements — the doctrine of the Apostles, the 
fellozvship, the prayers , and the Lord's Supper. 

Although there were not any formularies from the 
beginning, the original agreement between the East and 
West in the Order of Service testifies to an essential 
uniformity in spite of differences in details. And we 
must not overlook the great store of hymns and dox- 
ologies presented in the Apocalypse. 

The Old-Catholic Age. 

1 06. What period does this embrace ? 

From the end of the Apostolic Age to the begin- 
ning of the Fourth Century. 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 93 

107. Who is our earliest witness and what does he 
say ? 

Pliny's report to the Emperor Trajan concerning 
the Christians of Bithynia, written about 1 12. From 
this it appears that the Christians were accustomed to 
come together on a certain day .(Sunday) before the 
dawn, and sing alternately a hymn to Christ as God. 
They bound themselves to abstain from theft, adultery, 
or breach of promise or trust. At a second meeting, 
later in the day, they partook of a common and inno- 
cent meal. He says they had given up this, since he 
had forbidden it as contrary to the law.- Pliny, Ep. x. 
97, 8. See Robertson's Church History, \ .16. 

108. What may we gather from The Teaching of the 
Twelve Apostles ? 

This recently discovered book, published by Phil- 
otheos Bryennios in 1883, is probably of Egyptian or- 
igin, and was composed about the year 150. It is the 
earliest source of the most ancient post-Apostolic his- 
tory of the polity and worship of the Church. In c. 
14 it says : " On the Lord's day do ye assemble and 
break bread and give thanks, after confessing your 
transgressions, that your sacrifice may be pure." In 
cc. 9 and 10 are three prayers for the celebration of 
the Eucharist : I. One of thanksgiving " concerning 
the Cup," which has some likeness to that of the Pass- 
over ritual ; 2. One " concerning the broken" (bread) ; 
and 3. A Thanksgiving after the reception of the holy 
meal. There is no mention of the love-feasts. And 



94 OUTLINES OF LITURGICS. 

(c. 10) it is added, " Permit the prophets to give thanks 
as much as they will." 

109. What does Justin Martyr say f 

He wrote in the first half of the Second Century. In 
c. 67 of his Greater Apology he thus describes Chris- 
tian Worship as it was celebrated in Rome in his 
days: "On the so-called Sunday there is an assembly 
of all in the city, and of those who dwell in the country 
at the same place ; and the memorabilia of the Apostles, 
called Gospels, are read, or the writings of the 
Prophets, so far as the time allows. Thereupon, after 
the reader is through, the president gives an admoni- 
tion and urges to the imitation of the good that has 
been read. Then we all rise and send up our prayers 
(also for kings and those in authority, and for our ene- 
mies, cc. 17 and 14). And after the prayer bread and 
wine and water are brought, and the president sends 
up prayers and thanksgivings, according to his power, 
and the people answer Amen!' Also c. 66 : " We 
accept this food, not as ordinary bread or ordinary 
drink, but just as our Saviour Jesus Christ through 
the Word of God became flesh for our salvation, 
therefore, as we are taught, this food, blessed with 
thanksgiving through that word that has come down 
from Him, and from which our blood and flesh, by 
transmutation, are nourished, is the flesh and blood of 
that Jesus who was made flesh." And c. 65 : "When 
the president has given thanks, and all the people have 
expressed their assent, those who are called by us 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 95 

deacons give to each of those present to partake of 
the bread and wine mixed with water, over which the 
thanksgiving was pronounced, and to those who are 
absent they carry away a portion." 

1 1 o. What may we gather from Irenaeus f 

In his Against Heresies , iv. 17, 5, he speaks of the 
Eucharist as " The oblation of the new covenant, 
which the Church receiving from the Apostles, offers 
to God throughout all the world." In xviii. 3 he adds : 
" Sacrifices do not sanctify a man, for God stands in 
no need of sacrifice ; but it is the conscience of the 
offerer that sanctifies the sacrifice when it is pure." 
Again, in the xxxviii. Fragment he shows that the 
sacrifices of Christians are their bodies — a living sacri- 
fice, Rom. xii. 1 ; the prayers of the saints, Rev. v. 8 ; 
and the sacrifice of praise, the fruit of the lips, Heb. 
xiii. 15. These oblations are not according to the 
Law, but according to the Spirit. " Therefore the ob- 
lation (7rpoa<popd) of the Eucharist is not a carnal one, 
but a spiritual." "We make an oblation to God of 
the bread and the cup of blessing, giving Him thanks 
that He has commanded the earth to bring forth these 
fruits for our nourishment. And then, when we have 
perfected the oblation, we invoke the Holy Spirit, that 
He may exhibit this sacrifice, both the bread, the body 
of Christ, and the cup, the blood of Christ, in order 
that the recipients of these antitypes may obtain the 
remission of sins and life eternal." The vii. Fragment 
bears witness to the custom of standing in prayer on 
Sundays. 



g6 OUTLINES OF LITURGICS. 

in. Name the authorities for the second half of this 
period ? 

For the Third Century, Tertullian, Cyprian and the 
Apostolic Constitutions, II. 57, are our sources. They 
establish and supplement what Justin has told us, but 
they lead us into a new world. We find in them a new 
estimate of the merit of the ascetic life and martyrdom, 
disciplina arcani, the mystagogical treatment of the 
Service and the division of it into the missa catechu- 
menorum (Tertullian de anima, c. 9) and the missa fidel- 
ium. A difference was made between Christian mor- 
ality and holiness, between a Christian life and a life in 
God's service, between congregation and clergy. In 
short, we have here a deformation of the liturgy under 
the influence of the sacerdotal and priestly idea. In 
his Apology, c. 39, Tertullian gives an account of Chris- 
tian worship. It consists of united prayer for all in 
authority, for the welfare of the world, for the preva 
lence of peace and for the delay of the final consum- 
mation. Then the Scriptures were read. Exhorta- 
tions, rebukes and sacred censures are administered. 
In Tertullian we find mention of special buildings for 
Christian worship, Churches, houses of God. The prin- 
cipal Service is spoken of as a Mystery, and so dis- 
tinguished from the teaching Service described in his 
Apology, to which the Catechumens also were admitted. 
He speaks of Psalmody, of responses, and refers to the 
Sanctus (de oratione, xxvii. and iii.). He overestimates 
fasting and martyrdom. 

Cyprian goes beyond Tertullian. He puts Martyr- 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 97 

dom on a plane with Baptism (de orat., 212), and taught 
that the intercession of the martyrs obtained for others 
the forgiveness of their sins. (ir/>., T2, 13, 15.) "There 
is not in him any trace of the old position that the 
Bread and Wine are offered to God in the Thanksgiv- 
ing as the first-fruits of His creatures, and become the 
Body and Blood of the Lord only through the Conse- 
cration. He is not satisfied with half-statements like 
Tertullian's, but expressly says (Ep. 62) : ' The Lord's 
Passion is the sacrifice we offer.' " (KL, I., 410.) But 
he adds, " We offer the Cup in commemoration of the 
Lord and of His Passion." It does not appear that 
Cyprian's doctrine of a Sacrifice in the Eucharist was 
yet what it has become in the teaching of the Church 
of Rome. (See Steitz, s. v. Messe in Herzog.) 

112. What description of Worship at the end of this 
period is given ? 

Apostolic Constitutions, ii. 57, describes the Church 
as long, with its head to the East, its vestries on both 
sides at the East end, so that it will be like a ship. 
The Bishop is to sit in the middle, with the presbyters 
on each side, and the deacons standing near in close 
and small girt garments. The men and women sit 
apart. 

Two lessons are read from the Old Testament. One 
sings the hymns of David, and the people join at the 
conclusion of the verses. Then the Acts of the 
Apostles and the Epistles of Paul are read. Then 
the Gospels are read, all standing. Thereupon the 



9« OUTLINES OF LITURGICS. 

presbyters exhort the people, one after the other, the 
Bishop speaking last. Thereupon the Catechumens 
and Penitents were dismissed (after intercession for 
them had been made). 

After the Congregational Prayer the Deacon then 
said, Let no one have any quarrel against another ; 
let no one come in hypocrisy. Then followed the kiss 
of peace, the men kissing the men, the women the 
women. The deacon then said a prayer for the whole 
Church, for the whole world, etc. Then the minister, 
here called the high priest, prayed for peace upon the 
people, and blessed them with the Aaronic benedic- 
tion. Then followed the sacrificial prayers (which in- 
cluded the words of Institution), the people meanwhile 
standing and praying silently, and then every rank by 
itself partook of the Lord's Body and precious Blood. 
Meanwhile the door was watched, lest any unbeliever, 
or one not yet initiated, should come in. — This was 
the Mystery, the Missa Fidelium. 

(See Krabbe, Ueber den Ursprung tend Inhalt der 
App. Constt., Hamburg, 1829; v. Drey, Neue Unter- 
sitc]innge7i itber die Constitutiones u. Kanones des Apos- 
tel y Tubingen, 1832; Bickell, Gesch.des Kirchenrechis, 
1, Giessen, 1843; Ueltzen, Zur Einleitung in die 
apostol. Constitutiones, 1854). 

113. Have we a description of the Service at the be- 
ginning of the IV. Century ? 

It may be ascertained by a comparison of the 
Liturgy in the VIII. book of the Apostolic Constitu- 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 99 

tions with the Mystagogical Catechism of Cyril of 
Jerusalem. That liturgy probably was in use in Syria, 
and some of its features belong to the ante-Nicene era. 
It evidently belongs to a period of transition, and such 
was the period between Cyprian and Nicaea. (Con- 
cerning its composition, see Bruckner, in Stndien u. 
Kritiken, No. i). The Disciplina Arcani is strictly 
preserved, the whole service being divided into a 
homiletic teaching service, to which the Catechumens 
were admitted, and a mystical Sacramental Service, 
which proceeded after they had been dismissed. 

1 14. Give the Order of that Service? 
App. Constt., Book VIII. (also Kliefoth II., 28-50.) 
Missa Catechumenorum. 
Fourfold Lection. 
Law. 
Prophets. 
Apostles. 
Gospel. 
Salutation of Bp., 2 Cor. xiii. 13. 
And with thy Spirit. 
Sermon. 
Dismissal of Unbelievers, 
(of lowest grade of Catech.) 
Prayers for second class of Catechumens 
for Energumens. 
for Photizomens. 
for Penitents, 
and Dismissals. 



IOO OUTLINES OF LITURGICS. 

Dismissal of all but Believers. 

General Prayer. 

End. 

MlSSA FlDELIUM. 

Deacon calls to Attention. 
Bp. The Peace of God be with you all. 
And with thy Spirit. 
Kiss of Peace. 
Bringing of Gifts. 
Bp. prays Secreta, makes Sign of Cross, Salutes 
Cong., 2 Cor. xiii. 13. 
Preface. 
Sanctus. 
A prayer, commemorating the merits of Christ, re- 
citing Words of Institution, offering this Bread to 
God, calling the Holy Ghost upon these gifts, and 
going on to Intercessions. 

General Prayer, with Responses. 
Sancta Sanctis. 
One is Holy. 
.Gloria in Excelsis. 
Distribution, while Ps. xxxiv. is sung. 
Postcommunio. 
Prayer of Benediction. 

The Canonico-Catholic Period. 
115. Characterize this period ? 

The priestly or sacrificial idea found general accept-* 
ance, and in consequence of it the Consecration of the 



DEVELOPMENT OF THE CHRISTIAN LITURGY. IOI 

elements in the Holy Supper (made both in the East 
and the West through the epiklesis or invocation of 
the Holy Ghost), apart from the Distribution, became 
the centre and chief thing in the Service. 

The catechumenate came to an end, and with it the 
distinction between the Missa catechiunenorum and the 
Missa fidelium, and the whole service took the charac- 
ter of the latter part. 

Towards the end of the Fifth Century, the Sermon, 
which formerly had been very prominent, began to 
sink. Everywhere the act of the priest became of 
first importance. And inasmuch as the moral char- 
ter of the priests and their intellectual culture did not 
advance in the same degree as the notion of the 
priestly office, it was necessary to prescribe the pray- 
ers throughout the whole liturgy. At length nothing 
was left for the priests but to read and repeat the lit- 
urgy. Until then it had not been fixed in writing. 

A Sacramental repetition of the Passion of Christ 
was made out of the mystical presentation of His death 
in the Supper ; and what originally was an offering of 
thanksgiving and prayer took the character of an 
atonement for the living and the dead. 

In the East the Liturgy was adorned by rhetoric, 
and became a verbose celebration of the victory over 
the opponents of the doctrines of the Trinity and of 
the Two Natures in Christ. It developed into a dram- 
atic exhibition of the Sacred History, especially of the 
public teaching of our Lord until His Resurrection 
and Ascension. 



102 OUTLINES OF LITURGICS. 

The influence of the CEcumenical Councils, the 
gradual organization of the Church under Metropol- 
itans and the strife with heretics, combined to crush 
the local liturgies. 

1 1 6. What liturgies of this period are extant? 

The Palestinian or Jerusalem, known as the Liturgy 
of St. James (see Bona, Rer. liturg., I., 9; Augusti, 
Denkwurdigkeiten, VIII., 427 ss.) ; the Syrian or Anti- 
och, known as the Clementine {App. CC. VIII.); the 
Alexandrine of Mark, whose author probably was 
Cyril of Alexandria, which is the basis of the Coptic 
and ^Ethiopian liturgies (Daniel, Cod. lit., IV.) ; and 
the Constantinopolitan, known as the Liturgy of St. 
Basil and of St. Chryostom, a recension in shorter form 
of the Liturgy of St. James, which is still in use in the 
Graeco-Russian Church. 

The Roman-Catholic Period. 

117. What may be said of the Western liturgies which 
preceded the Roman Order ? 

They are closely connected with the liturgies of the 
East. But in them the dramatic element never was so 
prominent (yet see the Illustrations of the Mass by 
Amalarius, de ecclesiasticis officiis, iv. and Gerbert, 
Monumenta ii. 149 ss.), and the dogmatic element came 
to the front. The liturgy is more concise, pregnant 
and suggestive. Its Introits, Collects, Antiphons and 
Sequences agree with the progress of the Church Year. 



DEVELOPMENT OF THE CHRISTIAN LITURGY. IO3 

But here too was developed a complete priestly and 
sacrificial cult, in which the congregation did not take 
part, and, because the liturgy was in a foreign tongue, 
could not take part. 

The Gallican liturgy goes back to Hilary, the Moz- 
arabic to Isidore, and the Milan to Ambrose. (See 
Daniel in Cod. lit. and Kliefoth). They remind us 
of the Eastern liturgies. They have the distinction 
between the' missa catechumen or nm and the missa 
fidelium. They have the threefold lection (Prophets, 
Epistle and Gospel). They retain the epiklesis of the 
Holy Ghost in the consecration, and it serves not only 
for a prayer of consecration, but to ask the sanctifica- 
tion of the recipients, and it is followed by the Creed. 
The Mozarabic liturgy has at the beginning of the 
Offertory an address to the people, a different form 
being given for every day of Service. This is a rem- 
nant of the Sermon. (See description of the Galli- 
can liturgy in Mabillon, p. 29, and in Kliefoth). 

118. When did the Roman liturgy supersede these ? 

Its triumph was complete by the end of the Eighth 
Century. 

119. What was its origin ? 

Its beginning is lost in antiquity. Innocent I. in a 
letter to Decentius of Eugubium in 416 derives the 
Canon of the Mass from St. Peter, and so makes it 
obligatory on all Christendom. The book De Sacra- 
mentis, wrongly ascribed to Ambrose, belongs to the 



104 OUTLINES OF LITURGICS. 

time between Innocent and Leo the Great. The first 
trustworthy notices lead us to Leo the Great (f46i), 
Gelasius (f 496), -and Gregory the Great (f6o4), who 
were especially active in giving to the Mass the shape 
and arrangement in which we have it. 

The biographer of Gregory the Great, John the 
deacon, says of him (II. 17), "Taking many things 
from the ceremonies of the Mass in the Gelasian co- 
dex, changing a few, and adding some for the better 
explanation of the Gospel lections, he comprised the 
whole in one volume." The contributions from Leo 
to Gregory are in general not alterations, but develop- 
ments in accordance with the reigning sacerdotal 
theory, and partly a collation and sifting of the mat- 
ter, together with a rich development of it in reference 
to the developing Church Year. (Ranke; Kliefoth vi. 
64 ss.). Gregory's principle was, Non enim pro locis 
res, sed pro bonis rebus loca amanda sunt. The culmi- 
nation of the sacrificial theory falls in the Thirteenth 
Century in the time of Innocent III. (see his Mysteria 
Missce, vi. 12), and was contemporaneous with the 
bloom of Scholasticism. Albertus Magnus boldly 
says in his Commentary on the Sentences : " It is to 
be declared that pur immolation (of the Lord) is not 
merely representative, but is real, i. e. t the offering by 
the hands of the priest of the thing immolated." And 
Thomas Aquinas says, "The perfection of this Sacra- 
ment is not in the use of it by believers, but in the 
Consecration." 

The first official collection of complete Masses was 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 105 

begun under Innocent III. Yet there was so much 
variation in particulars that the Council of Trent re- 
solved to publish a revised Mass-book and entrusted 
the preparation of it to the Pope. The Missale Ro- 
mamim with the Breviarinm, prepared by a special 
congregation, appeared under Pius V. in 1570. But 
under Clement VIII. and Urban VIII. additions (Pon- 
tificale and Ceremoniale) were found necessary, and 
also revisions. The Ordo Missce did not reach its 
present shape in all parts until 1634. 

1 20. Characterize the Roman Mass. 

The Roman Church has misshapen the celebration 
of the Holy Supper on both the Sacramental and the 
Sacrificial side. As to the former, it has disjoined the 
Consecration from the Distribution, prays to and ele- 
vates the consecrated Host, and because of its legal- 
ism and sacerdotalism takes the Cup from the laity. 
And it deforms it as a sacrifice, because it take9 the 
Mass to be a really propitiatory sacrifice, profitable 
not to him only who partakes of it, but to be offered 
for the living and the dead, for their sins, penalties, 
satisfactions and other needs. (C. Trid. Sess. 22, c. 2, 
can. 3.) Rightly enough did Luther say, "This is the 
cursedest idolatory and blasphemy," for it is " a com- 
plete alteration of the very nature of the Sacrament." 
(28 : 70). He calls the Offertory an abomination : 
"Therefore we will omit all that sounds of an offering, 
with the whole canon, (x. 2751) and keep only what 
is pure and holy" (x. 2756). For u in the New Testa- 
8 



106 OUTLINES OF LITURGICS. 

ment there is but one sacrifice that belongs to the 
whole world, Rom. xii. i.," " the sacrifice of praise and 
thanksgiving" (x. 1849). "The sacrifice is one thing 
and the commemoration is another. We are to keep 
the Sacrament (as He says, 1 Cor. xi. 24, 25), and 
therewith remember Him, that is, teach, believe and 
give thanks. The commemoration should indeed be 
a thankoffering, but the Sacrament itself is not to be 
an offering, but is a gift of God to us, to be received 
by us with thanks. And I hold this to be the reason 
why the ancients called it the Eucharist." (See Ver- 
mahnung ziun Sacrament, etc. 23. 162 ss.) 

The fundamental error, the sacrificial theory of the 
Roman Church, comes to light in the Private Masses, 
the celebration of which in all their parts, however, 
assumes the presence of the congregation; and still 
more in paid Masses for souls. Older Protestant 
polemics do not go too far in calling the Mass a 
theatrical performance and a horrible abomination 
and idolatry (See Chemnitz cl. p. 485 ss.) The whole 
perversion is taken together by Luther in his tractate 
Von der Winkelmesse, when he says (31 : 344) : " See, 
this is the first fruit by which the abomination of deso- 
lation may be detected in the holy place, viz.: that 
they make the Sacrament into a private mass and do 
not give it to the Church. And in the second place, 
they make a sacrifice and meritorious work out of it 
and sell it to Christians for money. In the third 
place, they take away one of the elements, and for the 
sake of this persecute Christians as heretics, while 
again they allow others to have it." 






DEVELOPMENT OF THE CHRISTIAN LITURGY. IO7 

121. Give the Order of the Roman Mass, and trans- 
late the Offertory and the Canon of the Mass. 

I. In the Name of the Father, and of the Son, and 
of the Holy Ghost. 

Antiphon of the Priest and Assistants. Ps. xliii. 
said responsively, 

Confiteor and Absolution. 

In the Confiteor he says, I confess to Almighty God, 
to blessed Mary ever Virgin, to blessed Michael the 
Archangel, etc. 

The Collect for Purity. 

This is the Preparation for the Mass. It consists of the Priest's 
preparation in prayer, his solemn putting on of the priestly vestments, 
each accompanied by a prayer (for these see Daniel, Cod. lit. I. 1 14)- 
and his confession of sins. To this the Greek Church adds a presenta- 
tion of the Elements for the Holy Supper. This is not a part of the 
Mass in the Sacramentary of Gregory ; but first appeared about the 
XIII. Century. 

The Reformation could not accept this in its original form. Some 
Orders retained it; some omitted it altogether; some transformed it 
into a Confession of the whole Congregation. It is omitted by Form. 
Missce 1523, Deutsche Messe 1526, Saxon 1539, Meissen 1539, Schwa- 
bisch-Hall 1526, 1543, Wiirtemberg 1536, 1553, Frankfurt 1530, Hesse 
1532, Wittenberg 1533, Sax. Vis. Artt. 1533, Liegnitz 1534, Bremen 
1534, Prussia 1544. By Brunswick 1528, Hamburg 1529, Munden 
1530, Gottingen 1530, Liibeck 1531, Schlw. Holstein 1542, Osnabriick 

1543, Br. 1543, Hadeln 1544, Hildesheim 1544, Pommern 1535, Ham- 
burg 1539, Br. Liineburg 1 542, Br. Wolffenbiittel 1569, Ritzebuttel 

1544, Stralsund 1555, Waldeck 1556, Pfalz-Zweibriicken 1557. 

It is inserted by Ref. of Cologne 1543 (See Richter I. 42), Bugen- 
hagen 1524, Strassburg Kirchenampt 1524, Dober's Niirnberg Ev. Mesz. 
1525 ; Mecklenburg 1552 (Here given as Offene Beicht, or Public Con- 
fession, in a form which Richter traces to John Roebling 1534); Branden- 
burg Niirnberg ("when the Priest comes to the Altar, he may say the 



108 OUTLINES OF LITURGICS. 

Confiteor or whatever his devotions prompt"); Pfalz-Neuburg 1543 
C" The Priest shall say the Confiteor or a suitable penitential Psalm) ; 
Brandenburg (At?. Marchicd) 1540; Hessen 1566 (Either Confession 
of Sins with Absolution, or let the whole Church sing Ps. 51) ; Austria 
157 1 ("At the beginning of every spiritual office earnest prayer must be 
offered to God for grace, enlightenment and help, and Veni Sancte Spir- 
itus must be sung. Then proceed as in Meckl. 1552.) — All these 
Orders require private confession before the Communion, and prescribe 
a Service with Confession on the day before. It was omitted in Edward 
VI. The Confession and Absolution in the Morning Prayer of the 
Church of England were introduced in 1552. 

II. Introit: consisting of Antiphon, "Psalm," 
Gloria Patri, and verse. 

This makes its appearance in Roman Mass about VI. Century. In 
the Apostolic Constittitions, the African and the Gallican Churches, 
the Service began with the Salutation before the Lessons ; in the 
Churches of Milan and Spain, and probably at an earlier date in Rome, 
whole Psalms were sung. The change to the Introit so-called, is due 
to the fuller development of the Church Year. 

III. TheKYRiE: 

Kliefoth thinks this to be a remnant of the Litany, transferred to this 
place when the General Prayer lost its place in the Service. The Gre- 
gorian Mass says the Gl. in Exc. is not to be sung afterwards, if the 
Litany is said. The Kyrie is omitted from the Ambrosian, but found 
in the Gallican Service. " Benedict and others speak of the Kyrie 
eleison alone, as a litany" (Palmer, Origg. L, 267). 

IV. Gloria in Excelsis. 

Found in Apostolic Const., and its present form since Hilary of Poi- 
tiers. The earliest form of the Roman Mass has it simply as in St. 
Luke, and to be sung only on Christmas and by the Bishop. The 
Gregorian allows it to be sung by a Priest only on Easter. Whenever 
the Litany is said, the Gl. in Exc. and the Hallelujah are omitted. — 



DEVELOPMENT OF THE CHRISTIAN LITURGY. IO9 

The Priest intones the first words, and the Choir sings Et in terra, etc. 
The Mozarabic Mass puts into its place on the Sunday before S. John 
Baptist, the Benedictus. 

V. Salutation and Collect. 

VI. Epistle. 

It is probable that in the earliest time the Roman Church had also a 
Lection, from the Prophets. 

At the close of it is said, Thanks be to God. 

VII. Hallelujah, Gradual. 

Gregory the Great ascribed the use of the Hallelujah to the custom 
of the Church of Jerusalem, brought to Rome by S. Jerome. It was 
sung after all Antiphons, Psalms, Verses and Responsories from Easter 
to Pentecost. — It consisted in this place not of the word Hallelujah 
only, but a Versicle suitable to the Season of the Church Year was 
joined with it. Responsories were sung with it, and these developed 
into Sequences, Tractus, Proses. Hymns were sung at this place also. 

VIII. Gospel. 

The Epistle and Gospel were sung ; though it is probable that at an 
earlier period they were read (Amalarius III. II, 18.) All stood while 
the Gospel was said. The Reader says a prayer ( Cleanse my heart and 
my lips, etc.), then asks and receives a blessing from the Priest. After 
Salutation and Response he announces the Gospel, and the Minister 
and people answer; Glory be to Thee, O Lord; and at the close is 
said, Praise be to Thee, O Christ. 

IX. The Nicene Creed. 

The Spanish Church said it before the Lord's 
Prayer ; the German, after the Gospel. 

In the Middle Ages, the Sermon finally lost its place 
in the Mass, the beginning of the process being clear 



IIO OUTLINES OF LITURGICS. 

from the earliest remains of the Roman Service ; 
though some Mediaeval authorities still give it its 
place, either after the Gospel or after the Creed. 

X. Offertory. 

The " Offertory " is a brief selection from the Psalms, 
varying with the Festival or Season. Instead of it 
may be sung a " Motet or Hymn." This having been 
sung by the Choir, the Priest takes up the paten hav- 
ing the (as yet unconsecrated) wafer upon it, and says: 

Accept, O holy Father, Almighty Eternal God, this 
immaculate Host, which I, Thy unworthy servant, 
offer unto Thee, my living and true God, for my in- 
numerable sins, offences and negligences, and for all 
here present, and also for all Christians, both living 
and dead, that it may be profitable both for my own 
and for their salvation unto life eternal. 

Then he mixes water with wine in the chalice, and 
says : 

O God, who, in creating human nature, didst won- 
derfully dignify it, and hast still more wonderfully re- 
newed it, grant that, by the mystery of this water and 
wine, we may be made partakers of the Divinity of 
Him who vouchsafed to become partaker of our hu- 
manity, Jesus Christ, Thy Son, our Lord, who liveth, 
etc. 

We offer unto Thee, O Lord, the cup of salvation, 
beseeching Thy clemency, that it may come up 



DEVELOPMENT OF THE CHRISTIAN LITURGY. Ill 

before Thee with an odour of a sweet savour for our 
salvation and that of the whole world. 

In a spirit of humility and with a contrite heart, 
may we be received by Thee, O Lord, and let the 
sacrifice we offer this day be acceptable in Thy sight. 

Come, O Sanctifier, Almighty Eternal God, and 
bless this sacrifice prepared to Thy holy Name. 

These prayers are accompanied by various rites (as 
are the foregoing parts of the Service), which are not 
necessary to our description. After certain action 
with the incense, the Priest says part of Ps. xxv., I will 
wash my hands in innocency ; and proceeds : 

Receive, O Holy Trinity, this oblation, which we 
offer to Thee in memory of the Passion, Resurrection 
and Ascension of our Lord Jesus Christ, and in hon- 
our of the blessed Mary always Virgin, and of Saint 
John Baptist, and of the holy Apostles Peter and Paul, 
of these and of all the saints : that it may be to their 
honour and to our salvation ; and may they whom we 
commemorate on earth vouchsafe to intercede for us 
in Heaven; through the same Christ our Lord. 

He then says inaudibly a prayer, which varies with 
the Day. 

This is the end of the Offertory. 

The earliest sources of the Roman Liturgy show that the people 
brought offerings, and especially of Bread and Wine. The Mass of 
Gregory has simply, Then the Offertory is said, and the Prayer over the 
Oblations. " By the middle of the Eighth Century, in consequence of 



112 OUTLINES OF LITURGICS. 

the Sacrificial theory of the Mass, the original act of bringing prayer 
and offerings had so far disappeared, that the members of the congre- 
gation only offered the Bread and Wine for the Supper. Yet in the 
Gallican Church they still brought other gifts and money during the 
Service. But the custom of Private Masses, dispensing with the attend- 
ance of the congregation, made it necessary for the priest to make the 
offering. This emphasized the distinction between the clergy and the 
people. It became the general rule, and finally Church law, for the 
priests to offer the Bread and Wine for themselves, even if the congre- 
gation were present." The names of those offering were no longer read 
in the Offertory, but the names of those- for whom the offering is made, 
are said in the Consecration. The older form knows only the " Secret " 
prayer over the oblations, which is said inaudibly, because it pertains to 
the priest alone ; but the other prayers were added during the Middle 
Ages, some under the influence of the Gallican Mass. 

XI. Preface: Salutation, Sursum Cor da, Preface 
and Sa?ictus. 

XII. Canon of the Mass. 

We suppliants therefore pray and beseech Thee, 
Most Merciful Father, through Jesus Christ Thy Son 
our Lord, to accept and bless these gifts, these pres- 
ents, these holy unspotted sacrifices, which we offer 
first for Thy holy Catholic Church, to which do Thou 
vouchsafe to grant peace, and keep, unite and govern 
it throughout the whole earth, together with Thy ser- 
vant N. our Pope, and N. our Bishop ; and to all orth- 
odox believers and worshippers of the Catholic and 
Apostolic faith. 

Then follows the Commemoration of the Living : Be 
mindful of N. and N., of all here present, for whom we 
offer. Then are commemorated the Virgin, the 



DEVELOPMENT OF THE CHRISTIAN LITURGY. I 1 3 

Apostles, and other saints : " By whose merits and 
prayers grant that we may always be defended by the 
help of Thy protection." He proceeds, We therefore 
beseech Thee, O Lord, graciously to accept this oblation 
* * which do Thou vouchsafe in all things to make 
blessed, approved, confirmed, reasonable and accept- 
able, that it may become unto us the Body and Blood 
of Thy most beloved Son Jesus Christ our Lord; 
who the day before He suffered took bread into His 
holy and venerable hands, and with His eyes lifted up 
to Heaven, to Thee, O God, His Almighty Father, 
giving thanks to Thee, He brake and gave to His dis- 
ciples, and said, Take, eat of this all of you ; this is my 
Body. 

ELEVATION AND ADORATION. 

In like manner, after He had supped, taking into 
His holy and venerable hands this glorious Cup, and 
giving Thee thanks, He blessed and gave it to His 
disciples, saying, Take and drink of it, all of you, for 
this is the Cup of My Blood of the New and Eternal 
Testament : the Mystery of Faith : which shall be 
shed for you and for many for the remission of sins. 
Do this as oft as ye do it in remembrance of me. 

ELEVATION AND ADORATION OF THE CUP. 

Whence, also, O Lord, we Thy servants and Thy 
holy people, mindful of the blessed Passion of the 
same Christ Thy Son our Lord, and of His Resurrec- 
tion from Hell, and of His glorious ascension to the 



1 14 OUTLINES OF LITURGICS. 

Heavens, offer to Thy most excellent Majesty of these 
Thy gifts a pure Host, a holy Host, a spotless Host, 
the holy bread of eternal life and the cup of everlasting 
salvation. 

Upon which vouchsafe to look with a propitious 
and serene face, as Thou didst accept the offerings of 
Thy righteous servant Abel, etc. 

Command these things to be carried by the hands 
of Thy holy angel to Thy altar on high, before the 
face of Thy divine majesty, that as many of us as by 
partaking of this altar shall receive the most holy 
Body and Blood of Thy Son, may be filled with all 
heavenly benediction and grace. 

Commemoration of and Prayer for the Dead. 

Prayer for the Living. 

These prayers are found in the Sacramentary of Gregory as it has 
come down to us, and are also attested by remains of the earliest per- 
iod of the Roman Mass. They belong to the period before the sixth 
century. 

The Lord's Prayer. 

Instructed by Thy saving precepts, and obedient to 
Thy divine institution, we venture to say, 
Our Father. 

This, from the time of Gregory, was said by the Priest. At an 
earlier time it was said by the people. In the earliest sources, it seems 
to have been said after the Communion. Traces of the prefatory 
words are found in St. Jerome {Adv. Pelag., iii., 3). Gregory brought 
the prayer nearer to the Words of Institution because he believed that it 
was the only prayer the Apostles used in the Consecration. {Ep. ad 
Joan. Syrac, ix., 12.) See Richter in Lutheran Quarterly, xv., 3,4. 






DEVELOPMENT OF THE CHRISTIAN LITURGY. I 1 5 

A prayer, urging intercession of the Saints. 

He breaks the bread : to signify (inasmuch as it has 
been transubstantiated) the breaking of the Body of 
Christ. 

He puts a broken particle into the cup (the Immis- 
sio in Calicem). 

The Agnus Del 

XIII. The Pax. 

This announces the end of the Consecration. This 
is the end of the " Gregorian " MS. 

Prayer of Access and Communion of the Priest. 

The Communion, thus : 

The Priest holds before them a particle of the 
Bread, saying as he does so, " Behold the Lamb of 
God, behold Him who taketh away the sins of the 
world." 

Then he three times says, " Lord, I am not worthy 
that Thou shouldst enter under my roof: say but the 
word, and my soul shall be healed." 

He then administers the Bread, saying to each com- 
municant, " May the Body of our Lord Jesus Christ 
preserve thy soul to life everlasting." 

Then, after prayer, he reads the Communion, being 
a short Responsory from the Scriptures. 

XIV. The Post-Communion, a prayer varying with 
the Season. 



Il6 OUTLINES OF LITURGICS. 

Salutation, and Ite, Missa est (the Dismission), or 
when the Gloria in Excelsis has been omitted, the Ben- 
edicamns. John i. 1-14. 

See Alt. L, 241. Roman Missal for the Laity, New 
York, 1822, p. 322. Article Missal in Encycl. Brit., 
9th edition. Daniel, Cod. lit., I. Kliefoth, VI. 

The Reformatory-Catholic Period. 

122. What was Luther's general position in regard 
to the traditional liturgy f 

In 1523 (22: 151) he writes, "The Worship as it 
now is in use everywhere has a fine Christian origin, 
just as the Office of Preaching has. But just as the 
latter has been harmed by the spiritual tyrants, so the 
liturgy has been hurt by the hypocrites. There have 
been three great abuses in worship. God's Word has 
been silenced, and there is nothing but reading and 
singing in the Churches ; this is the worst abuse. And 
since God's Word has been silenced so many unchris- 
tian fables and lies have crept in, both in the songs 
and the sermons, that it is horrible to tell them. And 
in the third place it is thought that by going through 
the liturgy we earn God's grace and blessedness; and 
as a consequence, faith has fallen away altogether." 

He had deduced from the Third Commandment, as 
early as 15 18, the need of preaching the Word of God. 
In the following year he spoke out against the Com- 
munion in one kind, against the Sacrifice in the Mass, 
against the Canon of the Mass, Masses for the Dead, 



DEVELOPMENT OE THE CHRISTIAN LITURGY. II J 

traffic in Masses and the exclusive use of the Latin 
tongue. In 1523 he published a small tract, Von Ord- 
nitng des Gottesdienstes, and afterwards in the same year 
his Formula Misses. 

123. Characterize the Orders Luther prepared? 

In the Formula Missce (which was translated into 
German by Paulus Speratus) he took his stand on 
what was already in use, with a firm hand rejected all 
the portions of the Mass in which the sacrificial idea 
of the Holy Supper is found, and kept for the celebra- 
tion of the Holy Supper the Scriptural and churchly 
outline. After the publication of this Order and its 
adoption or imitation by others, Luther studied to ar- 
range the service in the vernacular. On the 20th Sun- 
day after Trinity the Service was celebrated according 
to the revised order in German at Wittenberg, and 
thereupon he published his Deutsche Messe or German 
Mass in 1526. Besides some omissions, this differed 
from the Formula Missce in the adoption of rhymed 
German Church Hymns and some changes in the lit- 
urgy of the Holy Supper. These were not happy : 
they consisted of the omission of the Preface, whose 
place the Exhortation was intended to supply, the 
placing of the Lord's Prayer before the Words of In- 
stitution, yet not as a prayer of Consecration, and the 
division of the Words, so that the Bread should be 
given to the Communicants immediately and before 
the Consecration of the Cup, — the Cup being conse- 
crated and administered immediately afterwards. His 



Il8 OUTLINES OF LITURGICS. 

motive in this was to show as emphatically as possible 
that the Consecration and Distribution belong together, 
and to conform to the original institution. The new 
position of the Lord's Prayer was adopted by the ma- 
jority of the Lutheran Orders, but in the division of the 
Consecration Luther was not generally followed. 

1 24. From what sources may we learn the Lutheran 
principles in the Reformation of the Service ? 

The Augsburg Confession, XV. and XXVIII. The 
Apology, Quid sit Sacrificium, p. 257 ss. Smalcald 
Articles II., II. Formula of Concord X. 30, 3 1 (p. 703). 
And Chemnitz, Examen etc., II., 311 ss., 485 ss., and 
de Canone, p. 497 ss. 

1. The Holy Supper is not primarily a note and 
witness of Christian profession, nor a common meal 
signifying mutual communion and friendship among 
Christians ; but Sacraments are signs of God's will 
towards us, signs of Grace ; for through the Word 
and Sacraments, the Holy Spirit does His work. 
Apology, 264, 69, 70. 

2. The Holy Supper is also a Sacrifice of Thanks- 
giving, for a thing may have more than one object. 
Apol., 264, 74. 

3. A. C. VII. It is not necessary that human tradi- 
tions, rites or ceremonies instituted by men, should be 
alike everywhere. XV. Those ecclesiastical rites are 
to be observed, which may be observed without sin, 
and are profitable for good order and tranquillity in the 
Church ; such as set holidays, feasts, and the like. 



DEVELOPMENT OF THE CHRISTIAN LITURGY. II9 

Yet men are to be admonished that such service is 
not necessary to salvation. 

See also Formula of Concord, 703, 27-31. 

4. Traditions instituted to propitiate God, to merit 
grace and make satisfaction for sins, are opposed to 
the Gospel. 

5. XXII. Roth kinds in the Lord's Supper are given 
to the laity, because this is commanded by the Lord. 

6. XXIV. It is commanded by St. Paul to use a 
tongue that the people understand. 

7. We have need of ceremonies, that they may 
teach the unlearned. 

8. 22, 30. The Mass is not a work that taketh away 
the sins of the quick and the dead. 

9. X. The Body and Blood of Christ are commun- 
icated to those that eat in the Lord's Supper. 

10. XXIV. Seeing that the Mass is such a Com- 
munion of the Sacrament, we do observe one common 
Mass every holyday, and on other days, if any will 
use the Sacrament, at which times it is offered to them 
that desire it. 

11. We must firmly hold that God grants His Spirit 
or grace to no one, except through or with the pre- 
ceding outward Word. Smalc. Artt. III. VIII. 3. 
By the Word and Sacraments, as by instruments, the 
Holy Spirit is given, who worketh faith, etc. 

For the obtaining of this faith the Ministry of teach- 
ing the Gospel and administering the Sacraments was 
instituted by God.— A. C. V. 



120 OUTLINES OF LITURGICS. 

125. In what manner did the reformation of worship 
in Germany proceed? 

The different states published comprehensive Church 
Regulations, called Kirchenordnungen. The collec- 
tion of liturgical acts was called the Agenda. So far 
as these were concerned, the Kirchenordnungen gave 
only the outline of the Service, and the texts were 
found in the Cantionales. 

1 26. Into what classes may the multitude of Lutheran 
Kirchenordnungen of the Sixteenth Century be divided? 

1. Those which, while pure in doctrine, proceeded 
with greatest conservatism with reference to the tra- 
ditional forms. Such was the Brandenburg KO. ar- 
ranged under the Elector Joachim II. by the Court- 
preacher Stratner of Ansbach and Buchholtzer of Berlin 
of 1540. (See Luther's criticism in De Wette, IV., 
307 ss., V., 232 ss., 235 ss.) This form passed over in 
all essentials into the Pfalz-Neuberg KO. of 1543; 
and it was exceeded by the Austrian KO., 1571, of 
Chytraeus. (See Kliefoth vii., 241 ss.) 

2. The Saxon-Lutheran type, represented by the 
Formula Missa, 1523, which was the model for ducal 
Prussia, 1525, Electoral Saxony, and for all the Orders 
of Bugenhagen: Brunswick, 1528; Hamburg, 1529; 
Miinden and Gottingen, 1530; Lubeck, 153 1 ;'" Soest, 
1532; Bremen, 1534; Pomerania, 1535; for Branden- 
burg-Nurnberg, 1533 (by Osiander and Brenz); for 
Duke Henry of Saxony, 1539 (by Justus Jonas); for 
Mecklenburg, 1540 and 1552 (by Aurifaber, Riebling, 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 121 

Melanchthon, later Chytraeus); for Brunswick-WolfT- 
enbiittel (1543 and 1569, by Chemnitz and Andreae); 
for Riga, 1 53 1 (by Brieszmann); for Kurland, 1570 
(by Eichhorn); and others. The Hessian, 1566 and 
1575, imitates the Formula Missce, except in the Holy 
Supper. 

3. Those Orders which are more radical in their re- 
arrangement of the Service and try to take a mediating 
position between the Lutheran and the Reformed 
types. So, as early as 1525, Bucer, Capito, Hedio and 
others in Gntnd 7ind Ursache der Neuerungen zn Strass- 
biug (Luther xx., 458 ss.) ; and the Wiirtemberg 
Orders. Of these Brenz's Order for Schwabisch-Hall 
of 1526 has least of this character; but that of Duke 
Ulrich, 1536, and that of Duke Christopher, 1553, 
more. These were followed by the Orders of South- 
west Germany, such as the Palatinate, 1554; Baden, 
1556; Worms, 1560, and others. (See Griineisen, Die 
evangelische Gottesdienstordnwigen in den oberdentschen 
Landen. Stuttgart, 1856. Richter I., 265; II., 131 
ss., 257 ss., 476 ss.) 

127. How did the Reformers arrange the Minor 
Services ? 

They kept the service of the Canonical hours, es- 
pecially of Vespers and Matins. Luther said of these 
that there was nothing in them that might not be 
kept. They are services of prayer, and have for their 
centre Lessons from Holy Scripture with " Summar- 
ies " of them. About these are disposed Psalms, 
9 



122 OUTLINES OF LITURGICS. 

Hymns and Prayers. Their form is developed es- 
pecially by Bugenhagen in the Orders which he edited. 
(See Kliefoth, viii., 184 ss., and Armknecht, Die Alte 
Matutin u. Vesper-ordnung, Gottingen, 1856). " In 
these services," says Luther, "the whole Psalter pro- 
perly divided ought to remain in use, and the whole 
Bible, divided into lections, ought perpetually to be 
maintained in the Church." As early as 1523 he 
expressed the wish that there should be preaching in 
these services, so that all might understand, and 
learn, and be admonished, by what was read, and 
through daily exercise in it might become at home 
and well instructed in the Scriptures. Catechism- 
services are an original product of the Reformation. 
In them instruction is the principal motive. 

128. Hozv did the Reformed Church differ in her 
conception of Worship from the Lutheran? 

She confesses with the Lutheran Church that the 
Offering for the sin of the world on which Christian 
worship rests was completed on Golgotha once for all. 
Therefore she agrees in opposition to the Romish 
Mass, and also in the use of the vernacular in the Ser- 
vice. But in reference to the means by which this 
Offering and the grace of God won by it are appropri- 
ated, especially in reference to the Sacrament, and 
more than all in reference to the sacramental element 
of worship, the two Churches go apart, and have 
been apart ever since the Marburg Colloquy in 1529. 
The Reformed type is shown in the Fidei Ratio which 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 1 23 

Zwingli gave to the Emperor at Augsburg (see Opp. 
edd. Schuler and Schultess, Zurich, 1 841, IV., 9 ss.; 
Jacobs' Book of Concord, vol. 2). " I believe, yea I 
know, that all sacraments are so far from conferring 
grace, that they neither bring nor distribute it," etc. 
Consequently, the Means of Grace are not vehicles of 
the Spirit, and the gifts of Grace are not administered 
in the services. This view was modified by Calvin, 
and in Germany by % Lutheran influences, but it was 
not corrected. Even Calvin hardly knew and did not 
appreciate the objective sacramental element. The 
chief thing is the Sermon, and this fs considered 
mainly in reference to the person, i. e., on the sacri- 
ficial side ; and so the Sacrament is only a Thanks- 
giving. Even the believer receives only Bread and 
Wine, and at the same time there is an impartation of 
the life of Christ, to which his soul is lifted up, but 
which cap find place even without the Sacrament. 
And as this Church does not know the full objective 
value of the Sacrament, she also takes from its sub- 
jective intensity. She announces the Holy Supper, 
and requires the whole congregation to take part in it. 
She knows no Church Year, and originally used 
instead of the Church Hymns only rhymed Psalms. 
Only since the second half of the seventeenth century 
did an independent Reformed School of Hymnists be- 
gin, in Germany with Joachim Neander, Tersteegen, 
Lavater and others, and in England with Isaac Watts 

0-1748). 



124 OUTLINES OF LITURGICS. 

1 29. Give some account of the Swiss procedure with 
reference to the Service ? 

At first, in 1523, Zwingli accepted to some extent 
the traditional Order of Worship; but the same year 
he went to the other side (III. 83 ss. and 117 ss.) He 
and Leo Judae in 1525 undertook a new Form of the 
Supper (Daniel iii. 39 ss.), and 1529 the Ordnung der 
Chrisilichen Kir die zu Zurich ' (Richter I. 134 ss.) ap- 
peared, which still is in use. Later Agendas are those 
of Berne 1587, Schaffhausen 1592, and others. The 
Order for Basel, prepared under the influence of 
CEcolampadius, separates the celebration of the Sup- 
per, which was to take place once a month, from the 
regular service of preaching. In Geneva, Farel at 
first abolished everything but the Sermon and free 
prayer; but in 1536 Calvin published his Formes des 
prieres ecc/esiastiques, and in 1543 his Genevan Order 
of Service, in which, without any example in the 
Church,* he gave a prominent place to the reading of 
the Decalogue. (See Daniel iii. 51 ss. and 157 ss.) 
Scant provision is made for the Lord's Supper, which 
according to the Ordonnances of 1541 is to be cele- 
brated but four times a year. (Richter I. 247). On 
the relation of Calvin's liturgy to Zwingli's, see 
Ebrard, and also Bahr, Bcgri'indung einer Gottes- 

* So Harnack; but Dober's Mass (in Sliiter) prescribes after the 
Epistle, Dies sind die heiligen zehn gebot ; and the following Lutheran 
Orders prescribe the Ten Commandments after the Sermon: Bremen 
1534, Pommern 1535, Norciheim 1539, Calenberg Gottingen 1542. 
Pommern 1542 even allows them to be used after the Lord's Prayer. 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 1 25 

dienslord/inng, Carlsruhe, 1856. Also Bersier. — The 
extreme of Calvinism is shown in the Scottish liturgy 
of Knox (See Kostlin, Die scJwttische Kirche, 1852.) 

130. To what type does the liturgy of the Anglican 
Church belong? 

The Book of Common Prayer is properly a general 
designation of a family of books, related as the Kir- 
chenordnungen comprised in each of the classes of 
Lutheran Liturgies are related to each other. At the 
present time we have the Book of Common Prayer — 
of the English Church 1662 and since, of the Scottish 
Church 1637 and since, of the Irish Church 1877, and 
of the American Protestant Episcopal Church, 1789. 
All of these books differ the one from the other, in 
greater or less degree. A full account of their varia- 
tions is given in The A?inotated Book of Common 
Prayer, J. H. Blunt. 

Again, each of these represents the result of an his- 
torical development. The book is founded primarily 
on the Breviary and Missal in use in the diocese of 
Salisbury, and generally adopted throughout Eng- 
land, just as the German revision was based on the 
Breviary and Missal of Bamberg. The outline of the 
Mass in the " Sarum Missal" differs in no essential 
particular from the Order of the Roman Mass, given 
on p. 107. 

In 1516 a revision of the Sarum Breviary was made 
(just as Pope Clement VII. secured a revision of the 
Roman Breviary, 1525, and under the editorship of 



126 OUTLINES OF LITURGICS. 

Cardinal Quignonez, 1 535-1536) and reprinted, 1 531 ; 
and 1533 a revision of the Missal was printed. 1548, 
a short form in English for the Communion, including 
the Communion of the Cup, was ordered to be added 
to the Latin Order. 1549 appeared the First Prayer- 
Book of Edward VI. This was altered in consequence 
of Calvinistic influences in 1552. It was again revised 
somewhat in the direction of the first book in 1559, 
after Elizabeth's accession to the throne. It was put 
aside, and the Directory for Public Worship was substi- 
tuted for it by Parliament in 1645 ; and underwent a 
final revision upon the restoration in 1662. Other 
books useful in the study of its history are the changes 
proposed under William III., 1689, but not adopted, 
published as a Bluebook of the British Government in 
1854; Edward Stephens' Liturgy of the Most Ancient 
Christians, 1696, the Nonjurors' Book of Common 
Prayer, 17 18, The Lutheran Movement in England, 
H. E. Jacobs, Phila., 1890. 

The first form of the Scottish Book is that prepared 
by Maxwell and Wedderburn (and ascribed to Laud), 
1637. Successive revisions appear 1755. 1764. This 
was influenced by the Nonjurors, and restored some- 
what of Edward VI. 1549. 

1666 the English Book was adopted by the Irish 
Church. Extensive changes were proposed in 1 870, 
after disestablishment. In 1877 a revised book ap- 
peared. 

The American book is also the result of a series of 
revisions. The "Proposed Book" of 1786, in which 



DEVELOPMENT OF THE CHRISTIAN LITURGY. \2J 

the compilers were said to have " Presbyterianized too 
much," was succeeded by the present book in 1789, 
which differs in several particulars from the English 
Book, and in some of these agrees with the Scottish. 
In The Book Annexed, 1885, various changes are pro- 
posed, of a Lutheran type and in the direction of the 
first book of Edward VI. 

It must be added that the Book of Common Prayer 
retains traces of each phase through which the Angli- 
can Church has passed, since the era of Henry VIII. 

131. What was the further history of the Lutheran 
Order of Worship ? 

The Orders of the second class noted above are to be 
regarded as the genuine Lutheran type. They main- 
tained their place until the Thirty Years' War. The 
war very nearly destroyed all church order. After 
the close of it nearly all the churches republished their 
Kirchenordnungen (about 1650 and later) in partially 
new form. Though in all cases true to the Confes- 
sions of the Church, these editions bear the rigid 
bureaucratic character of their time, and the worship 
they prescribed was outward and stiff, because the 
congregations took part in it merely in obedience to 
custom. The endeavour of Pietism to correct this 
failed, because Pietism gave up the masses of the peo- 
ple as lost, and confined itself to those who were or 
were called awakened, whom it did not know how to 
trea# aright. Orthodoxy dried up and Pietism became 
more subjective, and so both prepared the way for 



128 OUTLINES OF LITURGICS. 

Rationalism, which overturned and silenced the Wor- 
ship of God, both form and contents, from top to bot- 
tom. The Church Year was miserably cut up ; the 
Minor Services fell away almost entirely, and the Chief 
Services were deprived of their most essential and 
most beautiful parts (the Introit, the Kyrie, the Creed, 
and the Prefaces) ; the old Collects were replaced by 
new watered ones; and into the place of the Church 
Hymn stepped versified and pelagianizing moral re- 
flections. The destruction was complete. (See Alt, 
Der Christliche Cultus, 281). — Since the last third of 
the Eighteenth Century and until the first decennium of 
this century, private attempts appeared (Seiler, Gutlin, 
Sintenis, Zollikofer, and others), and also public 
Agendas full of sentimental subjectivism and without 
any sense of that which is specifically Christian and 
churchly. (See the Schleswig-Holstein Agenda of 
Adler, 1797, or the Allgemeine Verordnnng fi'tr Liv- 
land y 1805 ) And where there was no lawful intro- 
duction of new Agendas, different ministers laid aside 
the old formularies as they pleased. 

Shortly after the War of Liberation, a period of 
restoration began. The New Prussian Agenda led 
the way. Bunsen's revised " Capitoline" liturgy sup- 
plemented this. In it the liturgical and homiletical 
elements were too much separated from each other, 
Anglican forms were mixed with Lutheran, and the 
specific Church-tone was lost (Darmstadter Kztg., 
1870). A liturgical reformation was undertaken in 
other lands also ; in Wiirtemberg, for instance [Kirch- 



DEVELOPMENT OF THE CHRISTIAN LITURGY. 1 29 

enbuch 1842), yet without any Altar Service; in Ba- 
varia (Agendcnkcrn, 1854, revised and enlarged 1877); 
in Baden, where a very good Kirchenbiich came out in 
1858, but has not been introduced; in Saxony, in 
1842, and in 1880 the excellent new Agenda has ap- 
peared. To these must be added private works enum- 
erated below. The works of the Dresden Conference 
are especially to be named. Their ripe fruit is seen 
in the excellent Agenda of Bockh. 



VII 

MATINS AND VESPERS 



133. Is there any other service of Cliristian Worship 
which has come down from oldest time ? 

The Daily Morning and Evening Service. 

1 34. What relation do they bear to the Liturgy of the 
Holy Supper ? 

The relation between them is not that of a Greater 
Service and a Less, but they are additional and supple- 
mentary (Nebengottesdienste). 

135. What is their history ? 

From the beginning, the early Christians observed 
the Jewish hours of prayer (Acts iii. 7, x. 9), and 
sang the Psalms, to which they had been accustomed 
in Jewish worship. Tertullian {de orat., xxv.) and 
the earlier books of the Apostolic Constitutions mention 
the three hours ; the later books (in this agreeing with 
Cyprian, de orat. Dom., 34-36) make six hours of 
prayer; later usage, in accordance with Ps. cxix., 164, 
amplified these to seven ; and the rule of Benedict of 
Nursia (f 543) made eight, which still are observed in 
the cloisters in the Church of Rome. " Offer up your 

(130) 



MATINS AND VESPERS. I 3 I 

prayers," says the VIII. Bk. of Apostolic Constitutions, 
(34), " In the morning, at the third hour, the sixth, 
the ninth, the evening, and at cock-crowing: in the 
morning, returning thanks that the Lord has sent you 
light, that He has brought you past the night, and 
brought on the day ; at the third hour, because at that 
hour the Lord received the sentence of condemnation 
from Pilate ; at the sixth, because at that hour He was 
crucified ; at the ninth, because all things were in com- 
motion at the crucifixion of the Lord, as trembling at 
the bold attempt of the impious Jews, and not bearing 
the injury offered to their Lord; in the evening, giving 
thanks that He has given you the night to rest from 
daily labours ; at cock-crowing, because that hour 
brings the good news of the coming on of the day." 

But only the morning and the evening were kept by 
a service in the Church or an assembly in a private 
house ; and the faithful were exhorted to come to 
church every morning before work, and every even- 
ing, " to return thanks to God that He has preserved 
thy life." II., 36, 59. These services were simply ser- 
vices of praise or psalmody and prayer: Ps. lxiii. was 
distinguished as the Morning Psalm and Ps. cxli. as the 
Evening Psalm. And in VII., 47, 48, we have a rudi- 
mentary form of the Gloria in Excelsis for a Morning 
Prayer, and the Nunc dunittis as an Evening Prayer. 
The usual prayers appear to have been said, and after 
the dismissal of the uninitiated a special prayer and 
blessing. (II., 39; III., 18. Formularies, VII., 47, 48; 
VIII., 35-39-) ' 



132 OUTLINES OF LITURGICS. 

Benedict of Nursia prescribed a lengthy Service for 
each of the Canonical Hours, which is the foundation 
of the Services in the Roman Breviary of the present 
day. The Hours are called Matins, Lauds, Prime, 
Terce, Sext, Nones, Vespers, and Compline or Com- 
pletorium. Their services are made up of Psalmody, 
Lections, Hymnody and Prayer, in order varying in 
the different hours; the parts being connected by re- 
sponses and interpreted by Antiphons and Responso- 
ries. Matins differs from the other Services first in its 
more elaborate opening: Ps. xcv. with an Invitatory of 
the season being always used after the opening Versi- 
cle; and nine lessons being read, from Holy Scripture 
and the- Church Fathers, or the legends of the Saints, 
while in other hours very short passages of Scripture, 
called Capitula or Chapters (often but verses from the 
Sunday Epistle) are said. The Psalter is so arranged 
as to be sung over once every week; and the principle 
of the lectionary is the lectio coittinua, the books of the 
Bible being assigned to the different Seasons of the 
Church Year. (For the Roman arrangement of the 
Psalter, see Breviary or Hommel's Psalter in L'ohe's 
Hans, Schul u. K. bitch, 1879.) 

Luther commended the Matin and Vesper Service 
in his Formula Misses, 1523. Only he would shorten 
the Service, so as to have three lessons in each, with 
responsories ; he wished for a new lectionary, giving 
the New Testament to the morning, and the Old to 
the evening ; and would add to the lessons an expla- 
nation. He gives a fuller Order on the same principles 



MATINS AND VESPERS. I 33 

in his Deutsche Messe of 1526. Accordingly the Luth- 
eran Orders reduced the Services of the Breviary to 
Matins and Vespers ; sought to give the people a part 
in them, though they still depended upon the boys of 
the Latin schools ; added a Summary to three lessons 
from the Old Testament in the Morning and to the 
three from the New in the Evening; allowed the use 
of the Bene die tu s (from Lauds) instead of the Te 
Deum in the morning, and of the Nunc dimittis (from 
Complines) in the Evening; and in all other essential 
and Scriptural features retained the old order. The 
English book (1549) differed in introducing both Can- 
ticles into the Service in each case. 

This old daily Service of the Lutheran Churches 
passed through a history like that of the Liturgy of 
the Holy Supper, and like it has been revived in this 
time in many lands. 

136. What is the Scheme of the Matins and Vespers? 

Psalmody, Lections, Kymn and Prayer. Originally 
services of praise and prayer only, the Reformation 
especially emphasized the element of instruction from 
the Word of God. 

137. What may be added of the several parts? 
I. The Opening Versicles. 

These are the Domine labia (Ps. li., 17) and the Deus 
in adjutorium (Ps. lxx., 2) ; both used at Matins, the latter 
at Vespers. The former is appropriate as a preparation 



134 OUTLINES OF LITURGICS. 

for praise; the latter puts the worshipper in the posi- 
tion of a suppliant. 

2. Psalmody. 

Ps. xcv. is sung every morning as an Invitatory, a call 
to the whole congregation to join in praise It is pre- 
ceded by a so-called Invitatory, consisting of a short 
passage which connects the Psalm with the particular 
Gospel of the Church Season or Festival. This is 
sung also after the 95th Psalm, and was repeated over 
and again between the verses of it. 

In the Roman Breviary the Psalms were divided to 
the different hours. The English book assigns certain 
Psalms to certain days, so that the Psalter is sung 
through every month. The Lutheran Church either 
sings them in their order, or Ps. 1-109 at Matins, and 
IC9-150 at Vespers. Ps. cxix. was sometimes divided 
into eight parts, and one " Octionar" was sung at every 
Service. The Gloria Patri is sung after every Psalm. 
The Psalms were sung to the old Gregorian tones, 
which may indeed be a reminiscence of the Temple- 
music. An AntipJwn (a suitable verse from Scripture) 
before and after the Psalm does for it the office of an In- 
vitatory. The proper responsive singing of the Psalms 
is according to the parallelism of each verse. 

3. The Lections. 

For these a lectionary is required, which so divides 
the Holy Scriptures that every part of them suitable 
for public reading (besides the Epistles and Gospels of 
the Sundays) shall be read in the course of the year. 



MATINS AND VESPERS. 1 35 

The Lessons, read in their order, are connected with 
the Church Year by means of the Responsories sung 
after them. Such Responsories were sung in the Luth- 
eran Church after the Epistle in the Communion Ser- 
vice, as well as after the Lessons at Matins and 
Vespers. The Responsory always consists of a text, 
sung by one part of a choir, which the other part of 
the choir repeats, whereupon the Gloria Patri is sung. 
It originated in Italy, and is mentioned by Isidore of 
Spain and Gregory of Tours. Texts and music are 
given by the Lutheran Cantionales. (See Kliefoth, s.v.) 

4. The Hymn. 

The Roman Breviary contains a Hymn for each of 
the Hours, varying with" the Season. It is a cry of 
Confession, Prayer and Praise. Besides the metrical 
Hymn, the Reformation retained the use of the Te 
Deum and Benedictus at Matins, and of the Magnificat 
and Nunc dimittis at Vespers. For these Canticles, 
except the Te deum, the old books give special Anti- 
phons. 

5. The Prayer. 

The order of the Prayer is the Kyrie, the Lord's 
Prayer and the Collects. This was generally adopted 
by the Lutheran Orders, which sometimes have only 
the Collects; and many prefer at the end of the Vesper 
Prayer the Da pacem, the Collect for peace. 

6. The Conclusion. 

As this Service did not require the presence of an or- 
dained minister, its usual ending was the Benedicamus, 



I36 OUTLINES OF LITURGICS. 

which consequently underwent a liturgical and mus- 
ical development of its own. 

138. What further use did the Lutheran Church make 
of these Services f 

They were the basis on which she developed special 
services of her own, such as the Catechism-service and 
the Beicht-vesper, or Confessional-Service on Saturday 
Afternoons. 



VIII 
HISTORY AND LITERATURE OF LITURGICS 



HISTORY OF THE SCIENCE OF LITURGICS. 

139. What do we mean by the History of Liturgies? 

The history not of the composition or development 
of the Liturgy, but of the theory of it. 

140. Can we find anything of this sort in the earliest 
Fathers f 

Very little ; for this was the period of the formation 
of the Liturgy. There are merely scattered and ele- 
mentary bits in their homilies and other writings. We 
may refer to the Mystagogical Catechism of Cyril of 
Jerusalem, to Basil (see Works, ed. Gamier, II., 
674 ss.), Chrysostom, from whose works Claudius de 
Sainctes in the Fifteenth Century, and afterwards Bing- 
ham {Antiquities of the Christian Church) have extracted 
everything of value, Augustine, especially his Letter to 

JaniiariUS), Proclus Hepl Trapadocre&g ttjq deiac leirovpyiaq, 

and the Pseudo-Dionysius Areopagita, who in his Hier- 
archia ecclesiastica (translated and edited by Engelhardt, 
Sultzbach, 1823, 2 vols.), seeks to give an allegorical- 
mystical interpretation to the liturgy, which still lies at 

(137) 



I38 OUTLINES OF LITURGICS. 

the foundation of the explanations of it in both East 
and West. 

141. Give the beginnings of reflection on the Liturgy ? 

In the East, first James of Edessa (about 675) in his 
Epistola de antiqua Syrorum liturgia (see Assemani, 
bibl. orient. I. 479 ss.); and in the West, Isidorus 
Hispalensis (f 636), in his LI. II., de officiis ecclesiasti- 
cis. He is the source from which the theologians of 
the Carolingian era draw. Of these the most remark- 
able is Walafrid Strabo, whose De exordiis et incre- 
mentis rerum ecclesiasticarum, though it is too short, 
exhibits on the whole a historical critical spirit, and is 
equalled by no other writer on the subject in the 
Middle Ages. The Church during this period, inas- 
much as it did not put its confidence in the Word of 
God, but trusted to the magic of rite and symbol, lim- 
ited itself to the interpretation of the^Liturgy or went 
very far in allegorical and mystical explanations of it. 
Of the Eastern Church we name here the important 
work of Dionysius Barsalibi of the Twelfth Century 
(see Renaudot); of Nicolaus Cabasilas of the Four- 
teenth Century (Expositio liturgies, see Fronto Ducaeus 
Auct. VII., Paris, 1624 fol.); of Philotheus (f 1371), 
Ordo Sacri ministerii (in Goar, EvxoX6-yiov) ; and espec- 
ially Simeon of Thessalonica (f 1429), De divino templo 
et de divina mystagogia (in Goar) and De fide, ritibus 
et mysteriis ecclesiasticis (Jassy, 1683 fol.). Of the 
Western Church we name Hugo of St. Victor, De caer- 
imoniis ecclesiasticis, LI. III.; and, as the most import- 



HISTORY AND LITERATURE OF LITURGICS. 1 39 

ant work of the Middle Ages, William Durandus 
(f 1296), Rationale divinorum officiorum, LI. VIII; 
and also Gabriel Biel, Expositio Sacri Canonis Misscz, 
Basel, 1 5 10. 

142. What zv as the result of the Reformation upon 
this science ? 

It led to a thorough, historical and critical study of 
Christian Archaeology and of Christian Cultus. This 
was introduced by the controversies between Protestant 
and Roman theologians, and in England between Epis- 
copalians and the Puritans. Here we may simply call 
attention to Chemnitz, Examen Concilii Tridentini, and 
the valuable monographs of Hildebrand and Dallaeus. 
Vitringa should be mentioned. In his De synagoga 
vetere, LI. III., 1696, 4, he tries to show, in the interest 
of the Reformed school, that the most ancient Chris- 
tian Worship was formed on that of the synagogue, 
not on that of the Temple. Besides, especial mention 
should be made of Calvoer, 2 Parts, Jena, 1705; Bing- 
ham, Antiquities, etc., London, 1708 ; and the very val- 
uable historico- critical works of Pfaff, De oblatione and 
De consecratione eucharistica (see Syntagma disserta- 
tionum the ologic arum, Stuttgart, 1 720.) Gerber, His- 
toric der Kirchen-Cerimonien in Sachsen, Dresden, 1700, 
is very meritorious. 

143. What influ ence had Rationalism on this study ? 
As it declared the traditional worship to be superan- 
nuated and tasteless, a few were led to undertake its 



140 OUTLINES OF LITURGICS. 

defense {e.g., Gerbert, Principia theol. exeget., etc., et lit- 
urgicce, 1757+, 6 vols.); and others put forth rearrange- 
ments of it : so Seiler, Pratje, Hufhagel, Wagnitz, Zolli- 
kofer, in liturgical journals and writings which are for 
the most part forgotten. Especially did they invoke the 
aid of ^Esthetics (Thomasius, Ver editing des protestant- 
ischen Kultits durch die dEsthetik, Nurnberg, 1803); or 
profane means were resorted to to give an inspiration to 
worship : so the fantastical Horst in Darmstadt (Mys- 
terio sophie oder i'tber die Ver editing des protestantischen 
Gottesdienstes, 2 Parts, Frankfurt, 18 17. In the 
Roman Church the Mass was translated into German 
in 1768 under Duke Eugene of Wurtemberg with 
permission of Pope Pius VI, but only for the Court 
Chapel ; and Werkmeister (Beitrdge zur Verbesserung 
der Liturgie, Ulm, 1789) and Winter [Liturgie, was sie 
sein sollte, Munich, 1809: Erstes detitsches Messbuch, 
Landshut, 1810) attempted a radical transformation of 
it, largely on the principles of the Kantian philosophy. 
On the other hand, valuable and solid service was done 
by J. B. Hirscher (Missce genuince notio, Tubingen, 1 82 1), 
in which he carried back the Mass to its original 
significance as the Communion of the Congregation, 
and declared against Private Masses, the Withholding 
of the Cup and the use of the Latin tongue. 

144. Mention the results of Prussian reforms? 

In 181 1 Marheineke broke the way for a deeper ap- 
preciation of Cultus in his Homiletics. In 18 16 ap- 
peared the Liturgy for the Court Church at Potsdam 



HISTORY AND LITERATURE OF LITURGICS. I4I 

and the Garrison Church at Berlin, and in 1822 the 
Kirclien- Agenda for the Court-and Dom- Church in Ber- 
lin, whose principal author was King Frederick William 
III. It was revised 1823 and 1826. This was an 
epoch-making work, for it went back to the old Agen- 
das and gave an impulse to renewed liturgical study. 
It is not of present interest to state how this Agenda 
was related to the so-called Prussian Union. It called 
forth a great many publications for and against 
among others from Schleiermacher, Augusti,. Nitzseh 
Marheineke, Schultz and Gerlach. Among these ap- 
peared in 1827 King Frederick William's Luther in 
Beziehung auf die preuszischen Agenda vom Jahre 
1822. Compare Falck, Aktenstucke der Agendensache \ 
Kiel, 1827; Eylert, Ueber den Werth u. die Wirkung 
der preuszischen Agende, Potsdam, 1830; Scheibel, 
Aktenmaszige Geschichte der neuesten Unternehniung 
einer Union, 2 Parts, Leipzig, 1834. 

145. And what can be said of recent years f 

Since then extraordinary and thorough work has 
been done in this department. We mention Augusti, 
Denkwitrdigkeiten aus der Christlichen Archceologie \ 1 2 
vols., 18 17, an abbreviation of which has been given 
in his Handbuch der Christlichen Archceologie, 3 vols., 
1836, and Beitrdge zur Christlichen Kunstgeschichte, 
1 84 1 . Kapp, Grundsdtze zur Bearbeitung evangelischer 
Age7iden, Erlangen, 1831, is penetrating and rich in 
historical material. To the most important belong 
Hofling's De liturgice evangelicce natura, 1836, Von der 



142 OUTLINES OF LITURGICS. 

^Composition Christlicher Gemeinde-gottesdienste, 1837; 
Liturgische Studien, 1841, 1842; Liturgisches Urkund- 
enbuch, Leipzig, 1854. And also Kliefoth, Theorie des 
Kultus, 1844; Liturgische Blatter, 1845; and especially 
his Ursprungliche Gottesdienstordnung der lutJierischen 
Kirche, 1847; enlarged to a complete history of the 
Liturgy in his Liturgische Abhandlungen, Vols. IV.- 
VIII, 1858. 



LITERATURE OF THE SUBJECT. 
ENGLISH BOOKS IN ITALICS. 

The Littirgical Movement in the Nineteenth Century. 

Gass: Der Christl. Cultus, 1815. 

Funk : Geist u. Form des von Luther angeordneten Kultus, 1 8 18. 

Schleiermacher : Praktische Theologie, herausgegeben von Frerichs, 

1850. 
Claus Harms: Pastoraltheologie (Vol. II. Der Priester), Kiel, 1831. 
Schweizer : Das Stabile einer bindenden Agende, 1836, and Homi- 

letik, 1848. 
Vetter : Lehre vom Christl. Cultus, 1839. 
Lohe : Sammlung liturg. Formulare, 3 nos., 1839. 
Goldmann : Wie sollte der sonntagliche Gottesdienst eingerichtet 

sein? 1840. 
Ehrenfeuchter : Theorie des Cultus, 1840. 

Klopper : Theorie der stehenden Kultusformen in der ev. Kirche, 1841. 
Alt: Der Christl. Cultus, 1858. 
Ebrard : Liturgik vom Standpunkt der ref. Kirche, 1843; an d Reform- 

iertes Kirchenbuch, 1846; 2d ed. by Goebel, 1890. 
Nitsch: Praktische Theologie, Vol. II., 1848. 
Gaupp : Praktische Theologie, Vol. I., 1848. 
Gruneisen: Die ev. Gottesdienstordnung in den oberdeutschen Lan- 

den, 1856. 



HISTORY AMD LITERATURE OF L1TURG1CS. I43 

Schoeberlein : Der ev. Gottesdienst nach den Grundlagen der Reform- 
atoren, 1854; Ueber den liturgischen Ausbau des Gemeindegottes- 
dienstes, 1859. 

Jacoby : Die Liturgik der Reformatoren, 2 vols, 1871 and 1877. 

Henkl : Vorlesungen iiber die Liturgik, 1876. 

Steinmeyer : Die Eucharistiefeier und der Cultus, 1877. 

Harnack : Praktische Theologie, Vol. I., 1877. 

Schoberlein u. Herold: Siona, a monthly (since 1876) devoted to 
Liturgies and Church Music. 

Critical Collections and Editions of Old Liturgies. 
Pfaff: De Liturgiis, Missalibus, Agendis et libris ecclesiasticis eccles- 

ise orientalis et occidentalis, 2d ed., 1721, 4. 
Assemani : Codex liturgicus ecclesiae universalis, 13 vols., Rome, 

1749 4~- Incomplete. 
Leo Allatius : De libris ecclesiasticis Grsecorum, Paris, 1644. 
Goar: Evxohoytov, Paris, 1647. 

Renaudot : Liturgiarum Orientalium Collectio, 2 Tomi 1 7 26, 4. 
Neale : Essays on Liturgiology, 1867; Int. to History of Holy East- 
ern C/i., 1 850; Primitive Liturgies ; Liturgy of Milan. 

See Migne. 
Daniel, Codex liturgicus, IV. 

Abeken : Der Gottesdienst in der alten Kiiche, 1853. • 
Harnack : Der Christl. Gemeinde gottesdienst im apostol. u. altkatho- 

lischen Zeitalter, 1854. 
Volz: (Studien u. Kritiken, 1872, 1). 

Probst: Liturgie der drei ersten Christl. Jahrh. Tubingen, 1870. 
Lechler: Das Apost. u. nachap. Zeitalter, 3d ed., 1885. 
Brett: A Collection of the Principal Liturgies, etc., London, 1838. 
Palmer: Origines Liturgica, 1832. 
Coxe : Introduction to Early Liturgies, Ante-Nicene Fathers, Vol. 

VII., Buffalo, 1886. 
Hammond : Ancient Liturgies, Oxford, 1878 : Gives a good collation 

of old Eastern and Western liturgies up to Gregory the Great. 

For the Mozarabic Liturgy ; 
Thomasius : Liturgia antiqua Hispanica, 2 Tomi, 1746. 
The same by Lesley, and newly published by Migne, Patrologia, Vol. 

85, Paris, 1850, 2 vols., 4. 



144 OUTLINES OF LITURGICS. 

The Greek Liturgy. 

Dmitrijewsky : Erlaiiterung der Liturgie (Russian), Moscow, 1823. 

Schmitt: Die morgenland. griechish-russische Kirche, 1826. 

Murawieff : Briefe iiber den Gottesdienst der morgenlandischen Kirche, 
1838. 

Rajewsky : Euchologion der Orthodoxen Kathol. Kirche, 1861. 

John Mason Neale: Introduction to History of the Holy Eastern 
Church, 1850. 

The Divine Liturgy of S. John Chrysostom, done into English, Lon- 
don, 1856. 

Heineccius : Abbildung der alten und neuen griechen Kirche, Leipzig, 
1711. 

King : Die Gebrauche u. Ceremonien der griechischen Kirche in 
Ruszland, Riga, 1773. 

C. A. Swainson, The Greek Liturgies, Cambridge, 1 884. 

The Gallican Liturgy. 
Mabillon : De liturgia Gallicana, Paris, 1685 fol. 
Neale and Forbes: The Gallican Liturgies, 1855, 1867. 

The Ancient Anglican Liturgy. 
Usher: Antiquit. Britan. eccles., 1639, p. 174 ff. 

The Ancient German. 
Gerbert : Vetus liturgia Aleman., 1776, 3 vols., 4; Monumenta veter. 
Liturg., Aleman., 1779, 2 vols., 4. 

The Roman Liturgy. 
Pamelius : Liturgicon latinum, 1571. 
Casalius : Christianorum ritus veteres, 1645. 
Bona: Rerum liturgicarum, LI. 11., 1672. 
Thomasius : Liber sacramentorum romanse ecclesise, 1680. 
Edmund Martene : De antiquis ecclesise ritibus, 1736. 
Muratori : Liturgia romana vetus, 1784601. 
Mabillon: Commentarius in ordinem Romanum, 1724. 
See also Krazer, De liturgiis, Augsburg, 1786. 
Daniel : Codex liturgicus ecclesiae universalis in epitomen redactus. 



HISTORY AND LITERATURE OF LITURGICS. I45 

Roman Liturgies. 
Binterim : Denkwiirdigkeiten der Christkatholischen Religion, 15 

vols., 1825 -\~. 
Schmid : Liturgik der Christ-katholischen Kirche, 2 vols., 1832. 
Marezoll und Schmeller: Liturgia Sacra, 1837 -j-. 
Liift: Liturgik, 3 vols., 1844. 
Mone : Lateinische u. grieschische Messen aus dem zweiten (?) bis 

sechsten Jahrh., 1850. 
Fluck: Katholishe Liturgik, 1855. 
Bickell : Messe u. Pascha, 1872. 

Thalhofer: Handbuch der kathol. Liturgik, Vol. I., Freiberg, 1883. 
Graser: Die romisch-katholische Liturgie, 1829. 
Linsenmann : Reflexionen iiber den Geist des chr. Cultus, 1885. 

Anglican Service. Book of Common Prayer. 

Perry, C. G. : History of the Ch. of England, N. Y. 
J. H. Blunt: Annotated Book of Common Prayer, 1884.. 
Procter : History of the Book of C. P. New York, 1868. 
Trollope, W. : The Liturgy and Ritual, Cambridge, 1861. 
Cardwell : History of Conferences on the Prayer-book. 
Bright : Ancient Collects and Other Prayers. 
Cardwell : Two Liturgies of Edward VL. 
M. Dix : The First Prayer-book of Edward VL., N. Y. 
Forbes : Commentary on the Litany. 

Jacobson : Lllustrations of the History of the Prayer-book, 1874. 
Liturgies, etc., of Edward VL., and of Queen Elizabeth, Parker So- 
ciety, 1844, 47. 
Maskell : Ancient LAturgy of the Ch. of England, 1846. 
Luckok: The Divine Liturgy, N. Y., 1889. 
Jacobs : The Lutheran Movement in England, 1 890. 
Monumenta ritualia Eccl. Ang., 1 848. 
Goulburn: The Collects of the Day, 2 vols., 1880. 
Eastman : Principles of Divine Service. 

Reformed Liturgies. 

Daniel: Codex Liturgicus, III. 
Ebrard : Reformiertes Kirchenbuch. 



I46 OUTLINES OF LITURGICS. 

Bersier: Liturgie a l'usage des eglises reformees, Paris, 1881. 
Hugues ; Die gottesdienstliche Ordnung, 1846. 

Shields : The Book of Common Prayer, as Amended by the West- 
minster Divines. 

Lutheran Agenda. 
Schmid: Dissertatio de Agendis, Helmstadt, 17 10. 
Bockelmann (Konig) : Bibliotheca Agendorum, Zelle, 1726. 
Feuerlin : Bibliotheca symbolica eccl. luther. 2d ed, Nurnberg, 1761. 
Funk : Die KOO. der ev. luth. Kirche in ihrem ersten Jahrhdt. Ber- 
lin, 1824. 
Richter: Die evangel. KOO. des 16 J., 2 vols., Weimar, 1845. 
Daniel: Vol. II. 

Spangenberg : Cantiones ecclesiasticce, Kirchengesange, 1545. 
Veit Dietrich : Kirchen-Agenda, 1546, 1717. 
Triller : Ein Christlick Singebuch fur Layen u. Gelerten, Breslau 

!559- 

Lucas Lossius; Psalmodia, Wittenberg, 1561, 1569, 1579. 

Pomeranian K. ordnung, 1563. 

Responsoria etc. : Norimbergse, 1572. 

Keuchenthal : Kirchengesenge, 1573. 

Eler : Cantica Sacra, 1588. 

M. Ludecus : Missale, etc., and Vesperale et Matutinale, 1589. 

Cantionale fur die ev. luth. Kirchen im Groszherzogthum Meckl. 
Schwerin, Schwerin, 1868 -|-. 

See Agenda of Lohe, 2d ed., 1853, 3d, 1884; Pasig, 185 1 ; Hommel, 
185 1; Petri, 1852; Stier, 1857; Fruhbusz, 1854; Otto, 1854; Bockh, 
1870; Dachsel, 1882. 

Kirchenbuch des Gen. Konzils, Philadelphia, 18 — . 

The Common Service for the use of Ev. Luth. Congregations, Co- 
lumbia, S. C., and Phila., 1888. 

Architecture. 
Ciampini : De aedificiis a Constantino Magno extructis, Rome, 1693. 
Hospiniani : De origine, progressu, usu et abusu templorum, Tiguri, 

1603 fol. 
Moller : Denkmaler deutscher Baukunst, Darmstadt, 1821. 



HISTORY AND LITERATURE OF LITURGICS. \\J 

Guttensohn u. Knapp : Basiliche di Roma, 1822. 

Bunsen : Basiliken des altchristl. Roms, Munich, 1842. 

V. Quast : Altchristl. Bauwerke v. Ravenna, Berlin, 1842. 

Creutz : La basilica di S. Marco in Venezia, Venice, 1843. 

Kaltenbach u. Schmitt : Die christl. Bauknust des Abendlandes, Halle 
1850. 

Stockbauer : Der Christl. Kirchenbau in den ersten sechs Jahrhund- 
erten, Regensburg, 1874. 

Dehio u. v. Bezold : Die kirchliche Baukunst des Abendlandes, Stutt- 
gart, 1884. 

Reichensperger : Fingerzeige auf dem Gebiete der christl. Kunst, 
Leipzig, 1853. 

See v. Preusz, 1837; Roth, 1841 ; Meurer, Altarschmuck, Leipzig, 
1867, and Der Kirchenbau vom Standpunkt u. nach dem Brauche 
der luther. Kirche, Leipzig, 1877. 

Hasenclever: Ueber evangelischen Kirchenbau, 1882. 

Jahn : Das ev. Kirchengebaude, Leipzig, 1882. 

Priifer : Archiv. fur kirchl. Kunst, since 1877. 

Sacred Seasons. 
Vollbeding : Thesaurus commentationum, etc., 2 vols., Leipzig, 1846. 
Ranke : Das kirchliche Perikopensystem, Berlin, 1847, and his Article 

Perikopen, in Herzog. 
Liemke : Die Quadrigesimalfasten der Kirche, Munich, 1853. 
Steitz : Article Pascha in Herzog. 
Linsenmayr : Entwickelung der kirchl. Fastendisziplin bis z. Konzil 

von Nicaa, Munich, 1877. 
Bonwetsch : Die Geschichte Montanismus, Erlangen, 1881. 
Drioux : Les fetes Chretiennes, GEuvre illustre, Paris, 1881. 
Nilles, S. J. : Kalendarium manuale utriusque Ecclesige, orientalis et 

occidentalis, 3 vols., Oenip, 1879-85. 
Piper: Die Verbesserung des evang. Kalendars, 1850 ; Der evang. 

Kalendar; and Article Zeitrechnung in Herzog. 
Horn: The Christian Year, Phila., 1876. 

Perikopes. 
Thamer : De origine Pericoparum, 1734. 
Carpzov: De pericopis non temere abrogandis, 1758. 



I48 OUTLINES OF LITURGICS. 

Ranke : Das romische Perikopensystem, 1847 ; Kritische Zusammen- 
stellung der neuen Perikopenkreise, 1850. See Herzog in loc. Also, 
Kliefoth. 

New systems are given by Suckow: Drei Zeitalter der christl. Kirche, 
Breslau, 1830; Lisco : Das christl. Kirchenjahr, Berlin, 1846; 
Wirth : Die kirchl. Perikopen, Niirnb., 1842; Matthaus : Die evang. 
Perikopen, 2* vols., Ansbach, 1844; Bobertag : Das evangel. Kirch- 
enjahr, Berlin, 1853, 1857. 

Christian Art. — Painting. 
Miiller : Bildl. Darstellungen im Sanctuarium der chr. Kirchen, vom 

5. bis 14. Jahrdt., 1835. 
Piper: Der christl. Bilderkreis, 1852. 
Helmsdorfer: Christl. Kunstsymbolik, Frankfurt, 1839. 
Alt: Die Heiligenbilder, 1845. 

Guenebault: Dictionnaire iconographique. Paris, 1845. 
Wessely: Iconographie Gottes u. der Heiligen, Leipzig, 1874. 
Piper: Mythologie u. Symbolik der christl. Kunst, 1847. 
Mrs. Jameson : Sacred and Lege7tdary Art ; Legends of the Madonna ; 

Legends of the Monastic Orders. 

History of the Church Hymn. 

Apostolic Age. 
Clement : Ep. I. ad Cor. c. 59. 
Eusebius : History, V. 28, 5. 
J. G. Walch : De Hymnis eccles. Apostol., Jena, 1737 (In Vollbeding's 

Thesaurus). 
Thierfelder : De Christianorum psalmis et hymnis usque ad Ambrosii 

tempora, Leipzig, 1868. 

The Ancient Church. 
F. Piper: dementis hymnus in Christum, Gottingen, 1835. 
Hahn : Bardesanes Gnosticus, 1819. 
Zingerle : Jacob v. Sarug. 

Augusti : De hymnis Syrorum sacris, Breslau, 1814. 
Pitra : Hymnographie de l'egl. grecque, Rome, 1867. 
Th. Forster: Ambrosius, 1884. 



HISTORY AND LITERATURE OF LITURGICS. 1 49 

The Middle Ages. 
Daniel: Thesaurus hymnologicus, 5 vols., Halle, 1841 -}-; Hymnolo- 

gischer Bliithenstrausz, Halle, 1840. 
Konigsfeld : Lateinische Hymnen u. Gesange, 1847. 
Simrock : Lauda Sion, Cologne, 1850. 
Mone : Lateinische Hymnen, 1853. 
Lisco: Stabat mater, Berlin, 1843. 
S. Wolff: Die Lais et Sequenzen, 1841. 
Hobein : Buch der Hymnen, Giitersloh, 1881. 
Linke : Te deum laudamus, Leipzig, 1884. 
Selborne : Hymns, in Encycl, Brit., 9th ed. 
Trench : Sacred Latin Poetry. 
Neale : Latin Hymns and Sequences. 
"Williams: Hymns from the Breviary. 
Chambers: Day Hours of the Church of England, 1858. 

Reformation. 

Bingham : Origines, Vol. VI. 

Rambach : Luthers Verdienst um den Kirchengesang. Hamburg, 1813; 
Anthologie christl. Gesange aus alien Jahrhunderten der Kirche, 6 
vols., Leipzig, 1817 -(-• 

Langbecker : Das deutscb-evangelische Kirchenlied, Berlin, 1830. . 

Mohnike : Hymnologische Forschungen, 2 vols., Stralsund, 1831. 

Koch : Geschichte des Kirchenliedes u. Kirchengesanges, 3d ed., in 
7 vols., Stuttgard, 1866 -f-. 

Lange : Die kirchliche Hymnologie, Zurich, 1843. 

Holscher : Das deutsche Kirchenlied vor d. Reformation, Halle, 1846. 

W. Baur: Das Kirchenlied, Frankfurt of M., 1852. 

Wangemann : Kurze Geschichte des ev. Kirchenliedes, 4th ed., Ber- 
lin, 1859. 

Koch: Geschichte des Kirchenlieds, Stuttgart, 1866-9. 

Ph. Wackernagel : Das deutsche Kirchenlied von M. Luther bis auf 
Nicolaus Hermann u. Ambrosius Blaurer, Stuttgart, 1841; Biblio- 
graphic zur Geschichte des deutschen Kirchenliedes im 16 Jahrhdt, 
1855 ; Das deutsche Kirchenlied v. der altesten Zeit bis zum Aufang 
des 17 Jahrhdt., 5 vols., 1862 -f-. 

Cunz: Geschichte des deutschen Kirchenliedes, Leipzig, 1854. 



150 OUTLINES OF LITURGICS. 

Miitzell : Geistl. Lieder der evang. Kirche aus dem 16 Jahrhdt., Frank- 
furt a. M., 1858. 

Palmer: Evsngelische Hymnologie, Stuttgart, 1865. 

Also monographs on the several Hymn- writers. 

Miss Winkworth : Lyra Germanica ; also Christian Singers of Ger- 
many. 

Miss Cox : Sacred Hymns fro?n the German. 

Borthwick : Hynins fro?n the Land of Luther. 

Bacon : Luther as a Hymnist. 

Hymns in English. 
Duffield- Thompson : Hymns and Hymn-writers. 
Sedgwick: Comprehensive Lndex of Names of Original Authors of 

Hymns. 
Schaff : Christ in Song and Library of Religious Poetry. 

Hymns Ancient and Modern. 
Selborne : Article Hymns in Enc. Britt. 

Minor Services, Vespers, Matins. 

See books on Common Prayer. 

Bute : The Roman Breviary, translated out of Latin into English by 
John, Marquess of Bute, Edinburgh and London, 1879. 

Chambers: The Day-Hours of the Church of England, London, 1858. 

Armknecht : Die alte Matutin u. Vesper-ordnung, Gottingen, 1856. 

Die Haupt u. Nebengottesdienste der ev. luth. Kirche, 1853. 

Sengelmann : Vesperglocke, 1855. 

Diedrich : Breviarium, Matutinen u. Vespern fur Kirche, Schul. u. 
Haus, 1859. 

Hengstenberg : Vespergottesdienste, 1861. 

Herold: Vesperale, 1885. 

Horn : The Old Matin and Vesper Service of the Luth. Ch., Gettys- 
burg, 1882. 

Lohe-Hommel: Haus. Schul u. Kirchenbuch. 



INDEX 



Absolution, 37, 39. 

Adjutorium, 62, 133. 

Agenda, 6, 14. 

Agnus Dei, 53, 62, 71, 115. 

Ambrosian Lectionary, 34, 103. 

Amen, 59. 

Anglican usage, 50, 108, 125, 134, 

144, 145. 
Antiphon, 79, 134. 
Architecture, 29, 147. 
Art, 16, T48. 

Beichtvesper, 136. 
Benedictus, 71, 133, 135. 
Benedicite, 62. 
Benedicamus, 62, 116, 135. 
Benediction, 37, 39. 
Breaking of the Bread, 1 15. 
Breviary, 35, 105, 125, 132, 134. 

Canon of the Mass, 49, 75, 100, 

103, 105, 112, 116. 
Ceremoniale, 105. 
Charlemagne, 34, 38. 
Church year, 17, 47, 59, 61, 68, 

118, 123, 128, 147. 
Churches, 28. 
Collection, 74-76. 
Collects, 72, 109, 128. 
Comes (see Lessons). 
Commemorations, 112, 114, 
Common Prayer, Book of. See 

Anglican Usage. 

(I 



I Consecration, 42, 49, 52, 105, 1 13, 
114, 117. 
Confiteor, 107. 
Creed, 55, 109, 128. 
Confession and Absolution, 107, 

136. 
Cup, 106, 113, 116, 117, 119, 126, 
140, (Mixed chalice, no, 115). 

Deus in adjutorium, 133. 

Dead, Prayers for, 66, 69, Masses 

for, 105, 114, 116, 119. 
Decalogue, 124. 
Disciplina Arcani, 9, 1 1, 96, 98, 

99, 100, 101, 103. 
Distribution, 42; 45, 53, 104, 1 15, 

117. 
Domine labia, 133. 

Eastern church, 45, 46, 56, 62, 

101, 107, 144. 
Elevation, 105, 113, 
Epistle, 32, 33, 109. 
Exhortation, 48. 

Formulae Solennes, 58. 

Gallican Lectionary, 33, 103, 1 1 2. 
Gloria in excelsis, 60, 108, 131. 
Gloria Patri, 57, 60, 134, 135. 
Gospel, 32, 33, 109. 
Gratias, 62. 
Gradual, 109. 
'Ayia ayibtq 51. 
50 



152 



INDEX. 



Hallelujah, 61, 82, 108, 109. 

Hours of Prayer, 19, 32, 33 (see 
Vespers), 130, 132, 134. 

Holy Spirit, Invocation of, 45, 50, 
52, 101, 103. 

Hosanna, 61. 

Hymns, Church, 78, 123, 135, 
History of, 78, German Hymn- 
ody, 84, Hymn-books, 87, Litera- 
ture, 148, English Hymns, 150. 

Intercession, 65, 70. 
Introit, 56, 108, 128. 
Invitatory, 134. 

Kyrie eleison, 59, 71, 74, 83, 108, 

128. 
Kirchenlied, 59, 78, 83. 

Liturgies, 5, Protestant, 7, History 
of, 137, Literature of, 142, 
Roman, 145. 

Liturgy, Derivation of term, 5, Bib- 
lical use of word, 5, ecclesiastical 
use, 6, names of, 6, History of, 
89, origin, 89, fixation of, 100- 
116, Old Liturgies, 143, Re- 
formed, 146, Lutheran, 146. 

Lessons, 32. 

Leison, 83. 

Lectionaries, 34, 35, 36, 122, 132, 

134- 
Litany, 68, 77, 83, 108. 
Lord's Prayer, 49, 50-53, 67, 72, 

77, 114, 117. 
Lord's Supper, 10, 39, 40. 



Blessing or Consecration, 42, 

50, 104. 
Distribution, 45, 54. 
Formula, 46. 
Lutheran Usage, 48, 52, 54, 57, 59, 
60, 62, 66, 69, 71, 75, 77, 84, 
116, 132, 146. 

Magnificat, 71, 135. 

Mass (See Roman Mass), Private 

Masses, 106, 1 12, 140, paid 

Masses, 106, 116. 
Matins, (see Hours), 121, 130, 

132, 150. 
Means of Grace, 1 19, 123, 
Ministry, 12, 119. 
Missa Catechumenorum, 11, 74, 

96. 
Missal, 105. 
Mozarabic Lectionary, 34, 103, 109, 

114. 

Nunc dimittis, 62, 13 1, 133, 135. 

Oblations, 74, 95. 

Octaves, 24. 

Offertory, 74, 105, 116, III. 

Pax, 53, 115. 

Perikopes (see Lessons), 147, 

148. 
Pietism, 127. 
Pontificale, 105. 
Prayer, 31, the Church Prayer, 

63-67, General, 74, Posture in, 

95- 
Preface, 46-49, 117, 128. 



INDEX. 



53 



Priesthood, Universal, 12. 
Proses, 109. 
Processions, 68. 
Prussian Agenda, 46, 141. 
Psalmody, 134. 
Psalms, 56, 78, 79, 96. 

Rationalism, 127, 140. 
Reformation, 26, 29, 35, 39, 107, 

116, i"20, 127, 132, 139. 
Rites, 15. 
Reformed Church, 46, 69, 76, 84, 

122, 145. 
Responsory, 135. 
Roman Mass, 34, 45, 46, 56, 60, 

66, 73, 100, 103, 105, 107, 140, 
144. 
Rosary, 67. 
Sacrament, 10, 12, 31, 40, 105, 

106, 118, 119, 122. 
Sacrifice, 10, 12, 31, 55, 74, 96, 97, 

100, 105, 106, 111, 117, 118, 

119, 122. 
Salutation, 46, 62, 109. 
Sanctus (see Preface), 48, 50. 



Scotch Book of Common Prayer, 

50. 
Secreta, 100, III, 112. 
Sequences, 82. 
Sermon, 6, 14, 36, 37, 38, 103, 

109, 116, 123. 
Sunday, 18. 
Sursum corda (see Preface). 

Te deum, 71, 133, 135. 
Tractus, 109. 
Trisagion, 47. 

Uniformity, 118. 

Vespers, 121, 130, 150. 

Worship, Christian, 8, Author of, 
8 ; elements of, 10, 90, form, 10, 
factors of, 1 1, principles of, 13, 
means of, 14, relation to art, 16, 
History of, 89. 

Heathen, 8, 9. 

Jewish, 8. 



1 



